Toldot

These are the generations of Isaac, the son of Abraham. Abraham gave birth to Isaac. (Genesis 25:19) This verse contains a question and its answer. The question is, how did Isaac, who represents the forces of limitation, come from Abraham, who is the aspect of loving-kindness. (According to Kabbalah, the seven lower sefirot, from Chesed to Malchus, correspond to seven central Biblical figures. Abraham corresponds to Chesed, which represents the forces of love and expansion. Isaac corresponds to Gevurah, which embodies the forces of contraction and concealment.) The answer is “Abraham gave birth to Isaac.” That is, the forces of limitation derive from those of loving-kindness, in order that there should be concealment in the world. Because when one person lacks something and another person gives it to him, the world becomes founded on loving-kindness, as the verse says: “You have built a world of love” (Psalms 89:3). This draws down forces of loving-kindness into the world. Mevaser Tzedek, Behar

The reference to ‎גמלים באים‎ “camels approaching,” is not to ‎be understood literally, according to our author, but as a simile ‎meaning the same as ‎גומל‎ in our daily ‎עמידה‎ prayer, where it ‎means that G’d responds to kindness with more ‎kindness. Another way of understanding the line: ‎וירא והנה ‏גמלים באים‎, is that the righteous who serve the Lord truly ‎experience a feeling of transcendental satisfaction from doing so ‎even while still in this imperfect world which our bodies inhabit. ‎Rivkah experienced an echo of this, and this is what is meant ‎when the Torah reports her reaction to seeing her future ‎husband Yitzchok for the first time; ‎ותפול מעל הגמל‎, normally ‎translated as “she fell from the camel,” has to be understood as ‎similar to Genesis 25,19 where the word the words ‎על פני כל אחיו ‏נפל‎ has to be understood as “he (Ishmael) landed;” parallel to this ‎we read here that Rivkah landed above the “camel,” i.e. in loftier ‎spiritual regions. She perceived for the first time the “taste” of ‎serving the Creator based on super-terrestrial dimensions.‎

The belief that the thoughts that cross the minds of parents ‎engaged in marital intercourse influence the spiritual focus of a ‎child conceived as the result of their union, is universally ‎accepted in the writings of our sages, and especially so in ‎Nachmanides’ essay ‎האמונה והבטחון‎, chapter 15, page 395 in ‎כתבי ‏רמב'ן‎, published by Mossad Harav Kook. [The authorship of this ‎volume has not been determined with accuracy even nowadays. ‎Rabbi Chayim David Chavell, whose edition I am using, devotes 11 ‎pages to his introduction when he explains that there is some ‎genetic spiritual input by both the father and the mother into ‎the soul of the child they produce. If I understand the ‎message in these words, it is that this input is transmitted only at ‎the time when the parents conceive the child, and it outweighs ‎what the parents try to teach the youngster after he or she has ‎been born. It follows that if the parents are interested in ‎transmitting their own and their ancestors’ good characteristics ‎to their own children, they must not only live according to these ‎principles, but even conduct themselves according to these ‎principles in the privacy of their bedrooms. Perhaps this sheds ‎some light on the lament of many parents who have one or more ‎children who do not follow in their footsteps and who fail to ‎understand this. Ed.] Pessachim 50 urging us to be ‎careful to perpetuate the good practices of our forefathers ‎meticulously, the Talmud quotes Proverbs 1,8 ‎שמע בני מוסר אביך ‏ואל תטוש תורת אמך‎, “my son, hear the moral instruction of your ‎father, and do not forsake the teachings of your mother.” It is ‎clear from the Torah’s description of Terach before he had sired ‎children (assuming he became a monotheist later) that the ‎thoughts we have described did not occur to him when he and his ‎wife conceived Avram. In fact, if Terach had been a believer in the ‎one and only G’d, much of the credit Avraham accumulated ‎would have been due to his father. Avraham was the first ‎human being, who, by absorbing some of the “sparks” of the ‎‎Shechinah which we discussed on pages 21-22 was able to ‎transmit such spiritual values by means of his semen. He himself ‎had absorbed only the kind of material input from his father and ‎mother as is capable of being defined through DNA in our days. In ‎the parlance of our sages this input of physical matter by the ‎mother is known as ‎אודם‎, primarily cells which produce blood, ‎whereas the input by her male partner consists primarily of ‎לובן‎, ‎albumen. Terach and his wife contributed only elements of ‎the material terrestrial part of the universe to the fetus of ‎Avraham, whereas G’d, anxious to see an eventual Jewish people ‎emerge from that embryo, contributed characteristics that ‎stemmed from the spiritual spheres of the universe. This is the ‎meaning of Avram’s question “how do I know that I will inherit?” ‎The word ‎דעת‎ or ‎ידע‎ always describes a close attachment to the ‎subject or object it describes. Avram wanted to know which ‎spiritual characteristic links him to his existence in the terrestrial ‎world, a link described in Proverbs 1,8 as ‎אבי‎ in the verse ‎שמע בני ‏מוסר אביך‎, in which Solomon cautions his listeners to carefully ‎perpetuate the moral lessons absorbed from ‎אביך‎, your father, i.e. ‎your roots. His question was prompted by his realization that he ‎could certainly not be expected to perpetuate the moral lessons ‎that he had been taught in the house of his father Terach. If he ‎were to do this, how could he possibly bequeath to his offspring ‎the qualities needed to become G’d’s people? He knew ‎instinctively that this could happen only if he had in his genes ‎spiritual input from a higher world. The characteristic that ‎represented this spiritual input is know as ‎אב‎, part of the name ‎אברהם‎. The word ‎ירושה‎, inheritance, is always used in connection ‎with inheritance from one’s father; hence seeing that the word ‎אב‎, father, was part of his name this was the link that enabled him ‎to become the first patriarch of the Jewish people. Avram ‎understood that the origin of the Jewish people, a concept in ‎G’d’s mind and the contribution He had made as the third partner ‎in any human being to Avram’s genes, were of the same kind, so ‎that the Jewish people could truly be described as having its ‎terrestrial root in Avraham, as he would be called shortly before ‎Yitzchok was born. When G’d told him that he should realize ‎that his offspring would begin their collective life as “strangers,” ‎i.e. as a new nation in the families of nations, it was this strain ‎that he shared his spiritual origin with. He would henceforth ‎have to concentrate on his role as the spiritual root of that nation ‎as and when it would become such. G’d reminded him already in ‎verse 7 that this was the purpose for which He had saved him ‎from the fiery furnace in Ur Kasdim continuing this theme in ‎verse 18 when He entered into a sacred covenant with Avram. He ‎had given him a preview that the development of this nation of ‎which he would become the founding father, would undergo a ‎difficult “adolescence” and that these difficulties once endured ‎and overcome with His help would qualify them for their historic ‎mission as trailblazers of monotheism. Although Terach is ‎credited with having sired Avram, (Genesis 11,26) this was merely ‎a biological phenomenon; he was in no way an ancestor of Avram ‎in the sense that Avram as the son would continue a tradition ‎sacred to his father.To the question of how we are to understand ‎Genesis 15,15 ‎ואתה תבוא אל אבותיך בשלום תקבר בשיבה טובה‎, “as for ‎you, you will join your “fathers’ in peace and will be buried in a ‎ripe old age,” the word ‎אבותיך‎ does not refer to Terach; but is an ‎assurance that Avram would die without sharing the servitude his ‎descendants would experience. The Zohar I 78 ‎commenting on Genesis 12,5 ‎ואת הנפש אשר עשו בחרן‎, writes that ‎Terach became a penitent, but that this does not mean that ‎Avraham would be reunited with his father in the life after death, ‎but since our sages had difficulty in how to understand the ‎words: ‎ואתה תבוא אל אבותיך בשלום‎, they understood this as Terach ‎sanctifying the name of Avraham’s G’d while still alive. The name ‎of “G’d” in that verse therefore is ‎אב‎, the spiritual genes that we ‎described above as having been injected by G’d into the ovum ‎that eventually developed into Avram. [We may understand ‎this as Terach establishing a horizontal spiritual bond with his ‎son through his penitence instead of the vertical bond created ‎when a father passes on his spiritual values to his son. Ed.] If ‎you find it difficult to accept the argument that Terach is not to ‎be regarded as Avram’s “father” in verse 15, consider the ‎following statement in Yevamot 22. ‎גר שנתגייר כקטן שנולד דמי‎, ‎‎“a convert after conversion is comparable to that of a newly born ‎baby.” He has no residue of the spiritual input normally ‎transmitted by the respective genes of his father and mother. The ‎only spiritual force active within him is that of the soul which has ‎been given to him by his Creator. He is no longer called after his ‎father, when called up to the Torah, the name of his father, the ‎gentile, is not even alluded to. The reason is that he no longer ‎contains the spiritual input his father had transmitted to him at ‎birth. The separation of such a convert from his biological father ‎is so absolute, that according to Biblical Jewish law the convert is ‎free to marry his biological mother, or sister, (assuming either of ‎them has converted). [If the Rabbis forbade this, it is because it ‎raises suspicions that the conversion had ulterior motives. Ed.]. ‎Avram/Avraham both because he was a convert, and because his ‎name was changed by G’d before he sired Yitzchok, was no longer ‎connected to Terach at all. When the Torah writes in Genesis ‎‎25,19 ‎ואלה תולדות יצחק בן אברהם, אברהם הוליד את יצחק‎, “and these ‎are the generations of Yitzchok; son of Avraham; Avraham had ‎sired Yitzchok,” the Torah makes a point of describing Yitzchok ‎as descendant of Avraham, whereas it never described Avraham as ‎a descendant of Terach. The term “father,” is mentioned in the ‎Torah only in connection with the characteristic ‎אב‎ which G’d ‎had supplied to Avram, and which helped him to sanctify G’d’s ‎Holy name to large groups of people as we explained previously.

Genesis ‎25,19 “And these are the generations of Yitzchok, the son ‎of Avraham; Avraham begot Yitzchok.” (We have been told in ‎Genesis 21,12 ‎כי ביצחק יקרא לך זרע‎, “for your seed (descendants) ‎will be known through Yitzchok.” G’d told Avraham already ‎before Yitzchok was born that although he had another son, ‎Yishmael, his descendants would always be associated with ‎Yitzchok. It was understood that this promise was contingent on ‎Yitzchok becoming a righteous person, a tzaddik, future ‎generations would not trace themselves back to their ancestor ‎Avraham but each generation would only trace itself back to their ‎immediate forbears, i.e. their fathers. In other words, the new ‎element provided by our verse above is that even Yitzchok’s ‎offspring would trace themselves back to their founding patriarch ‎Avraham. We learn from here also that it is up to the “son” to ‎demonstrate by his deeds that he was not only descended from ‎his father but could claim previous generations as his “roots.” ‎When we consider this, the word ‎תולדה‎ is no longer an adjective, ‎an attribute of a person which he came by naturally, without any ‎input of his own, but it is a tribute to the person so described, ‎meaning that he is a worthy descendant of his illustrious forbears.‎

11. This is the meaning of “Avraham begot Yitzchak” (Genesis 25:19). Avraham is lovingkindness. Yitzchak is strength, as in “the Dread of Yitzchak” (ibid. 31:42). In other words, holy judgment, which corresponds to Yitzchak, is born to and extends from Avraham, who is lovingkindness. For in truth, this judgment embodies great lovingkindness, because it is for his benefit, as in “those whom God loves, He rebukes,” as explained above.

15. Now, the judgment associated with Yitzchak is mitigated through wisdom, which is knowledge of the Torah, as explained above. This is the aspect of Yaakov, who was born to Yitzchak. For the aspect of judgment/Yitzchak, which corresponds to the soul, begets two aspects: Yaakov and Esav. Yaakov corresponds to wisdom, to speech-with-wisdom, which is the aspect of mitigating the judgment associated with Yitzchak. Esav corresponds to the impurities and utter waste that devolve and descend from the aspect of judgment; he is the aspect of “a soul that transgresses” (Leviticus 5:17). This is: “These are the descendants of Yitzchak the son of Avraham” (Genesis 25:19)—and Rashi comments: Yaakov and Esav, as explained above.

Coming closer to God begins with rejection. As our Sages, of blessed memory, taught: Whoever betters himself in this world, is judged more strictly on high. This is constricted consciousness, as in “Avraham begot Yitzchak.” Avraham is lovingkindness. Yitzchak is strength, “the Dread of Yitzchak.” This lovingkindness is clothed in strength, as it is written, “with the saving strengths of His right arm.” It is likewise said, “For his lovingkindness toward us has grown strong.”

{“The voice is the voice of Yaakov” (Genesis 27:22) ☛ a declaration ☛ Esav, “And he raised his voice” (Genesis 27:38) ☛ Yitzchak, time, kuf tzaddi, sleepers, etc. ☛ “you shall return to God your Lord and heed His voice” (Deuteronomy 4:30) ☛ “Yitzchak the son of Avraham” (Genesis 25:19) , time unites ☛ “Avraham who loved Me” (Isaiah 41:8) ☛ “in his eyes but a few days because of his love” (Genesis 29:20) ☛ “the remnant who returns is your son” (Isaiah 7:3) ☛ “If you return, I will take you back and you will stand before Me” (Jeremiah 15:19).} “The voice is the voice of Yaakov,” a declaration. Esav, “And he raised his voice”—That is, one must raise “The voice is the voice of Yaakov” over the voice of the Other Side, which is the concept of Esav, of whom it is stated, “And he raised his voice.” He strengthens himself in order to drown out Yaakov’s voice, God forbid. And so it is necessary for us to overpower and subdue Esav’s voice in order that we merit hearing the voice of Yaakov. One merits this through repentance, which is nullification of the times, as mentioned above.

“And these are the generations of Yitzchak, son of Avraham. Avraham begot Yitzchak.” (Bereshit, 25:19) It is written (Divrei haYamim 1, 28:9), “If you seek it, you will find.” The seeking is Avraham Avinu, and the finding is Yitzchak. The main point of Avraham Avinu was that he always had a great yearning for Torah, and a great desire to make the reign of God known in the world. This is the attribute of love. The attribute of Yitzchak is that of Gevurah (strength, severity), when this became clear and the revelation of God descended into the world. This is called Gevurah, as it is written (Megillah, 31b), “thus Moshe heard from the mouth of Gevurah,” and Yitzchak is also called the Gevurah of God in the world. This goes according to the verse, “and these are the generations of Yitzchak, son of Avraham …,” which means that the generations, or results of Yitzchak Avinu, are the proclamation of the revelation of God in this world. Thereby, “Avraham begot Yitzchak,” for this came about by means of Avraham’s yearning, for yearning is the attribute of Avraham, and so it is that all true words of Torah are born into the world only after the great desire of those who long for them. This also concerns what is said in the Gemara (Baba Metsia, 44a), “In his younger days Rabbi Yehuda haNasi taught his son, ‘silver buys gold,’ and in his old age, ‘gold buys silver.’” In a man’s youth he has great desire and yearning for words of Torah, and by means of this, he is “buying gold,” which means acquiring words of Torah in their true form that are called gold, by means of silver (Kesef), which is desire and yearning (Kesifa). Yet, in his old age a man must ask that his desire for words of Torah not be taken from him, for in old age the powers of desire weaken. Therefore he taught that “gold buys silver.” (The silver, or desire, is then the main point.) The silver is the prayer that he offers to God, that by means of the very words of Torah the desire may come to him for an increase in more words of Torah. This may be compared to a man who is satisfied from eating, and nonetheless, if more good food were placed before him it would draw his appetite to eat further. So it is with words of Torah. This is as we pray each day in the blessing over the Torah, “and may God make words of Torah desirable in our mouths,” that is, may words of Torah become sweetened in such a way that we always have a greater and greater desire for them. This is the meaning of the verse (Yoel, 2:26), “and you shall eat food and be satisfied.” The doubling of the language teaches of this, (In Hebrew, ve’achaltem ochel; “were the doubling of, ochel” is apparent.) for by means of the very eating there will come greater desire. This is all an allegory for words of Torah, as explained above.

And these are the generations of Yitzchak, the son of Avraham etc (Gen. 25:19) We need to explain the explanation of Rashi z"l "Yaakov and Esav that are spoken about in the portion" through the way of hint [remez]. Yaakov is a hint to Judgment [Din], and Avraham is a hint to Lovingkindness [Chesed] as known. And there are tzadikim whose beginning is suffering and whose end is serenity, and there are evil people who are the opposite, and this is "these are the generations of Yitzchak the son of Avraham", meaning, after Judgment, Lovingkindness is born. And "Avraham gave birth to Yitzchak" means that after Lovingkindness, Judgment is born. And the explanation of Rashi z"l (Rashi on Genesis 25:19:1) that these are Yaakov and Esav who are talked about in the portion is to explain this hint that runs throughout the portion, regarding Yaakov and Esav, that is, Yaakov's beginning is Judgement and his end is serenity, as explained, and regarding Esav it is the opposite.

Or say , also, through the way [of interpreting] of remez (hint): behold, we see the deeds of people - evil people doing evil, the incitement of the evil impulse in them begins with saying to them that it is a mitzvah to do this, when in truth it is a transgression. And the tzadikim who safeguard themselves from transgressions sometimes will do a transgression for its own sake [lishmah], as we find 'it is permissible to lie [lit. change] for the sake of peace' (Bava Metzia 24a, Tosafot on Bava Metzia 24a:1:1, see also Yevamot 65b) - and this is "these are the generations of Yitzchak"(Gen. 25:19), meaning, the judgment that comes through transgressions. The reason of the transgression is because "son of Avraham" is a hint to a mitzvah, that is, that the yetzer hara says to him that this is a mitzvah, and there are tzadikim who do a  transgression for its own sake, as explained. And this is hinted in "Avraham begot Yitzchak", meaning, a great tzadik sometimes begets "Yitzchak", that is, Judgment, by sometimes doing a transgression for its own sake because of the tzadik's great righteousness. And this is easy to understand.

Or say "these are the generations of Yitzchak etc" (Gen. 25:19) and let's begin by explaining the verse "and Yitzchak sowed in the land etc and found a thousand measures/gates" (Gen. 26:12). One needs to say the hint, that behold the service of the tzadik is always to raise the Holy Shechinah, which is the last letter hey [of the name Havayah], and this is the hint in the commentary of Rashi z"l: "this estimation is for tithing" (Rashi on Genesis 26:12:4) - meaning, Yitzchak estimated himself as tithing - which is terumah, since the Text calls Terumah as Tithing in many places. Terumah is explained as Terom Hey [lit. Raise the letter Hey], and the essence of the service to the Holy Blessed Name through love and fear is the hint [of] Terumah - two from one hundred [trei mimeah] meaning, a person is obligated to bless one hundred blessings every day and one needs to bless [those blessings] in love and awe. And this is called "sowing" regarding the tzadik, that through love and awe a great light is sown within the tzadik, and this is "a light is sown for the righteous" (Ps. 97:11). And through this immediately one hundred measures are found, meaning, through every blessing that the tzadik blesses they open one gate of those Upper Hundred Gates which are called one hundred blessings, meaning, the Upper Pools, and this is "Yitzchak sowed:, as explained, and "found a hundred gates", as explained.

And behold it is known that there is awe that comes before love, since love comes from within awe; and there is Higher Awe that comes from love. And this is the hint in "and these are the generations of Yitzchak"(Gen. 25:19), meaning, awe that through it "son of Avraham", which is love, is born. And there is awe that comes from within love, and this is the hint in "Avraham", which is love, "begot Yitzchak", which is awe. And this is what Rashi z"l explained "Yaakov and Esav, the ones talked about in the portion". What is the practical application that comes out from this? The explanation of Rashi is that the practical application is that through awe and love Compassion is awakened and Judgments are shattered, meaning, "Yaakov" is a hint to Compassion, and "Esav a hint to Judgments. And this is the hint in "after that his brother came out, and his hand was holding onto the heel of Esav", meaning, even though some times the nations are victorious, God forbid, and they want to do evil to Israel, God forbid, and it looks like the thing is just about ready to come, God forbid, and it does not happen, and it does not happen, that after the end of the thing arrives, God forbid, and it is finished, then the power of the tzadik goes out and holds onto the end of the thing that it should not happen at all - and this is "his hand", that is, the tzadik's force "holds onto the heel", that is, the end of, "Esav", that wants to finish the thing, then the tzadik holds onto, and does not permit it to happen, and awakens great compassion for Israel. Amen.

"And these are the generations of Isaac the son of Abraham". Rashi of blessed memory explains "Jacob and Esav, those mentioned in the Section."

"These are the generations of Yitzchak, Avraham begot Yitzchak" (Bereishit 25:19). The actions of our forefathers serve as a sign for their descendants, ensuring the benefit of Bnei Yisrael for generations. The holy scriptures state (Zohar 1:12a) that fear derived from love is genuine fear. This is reflected in the phrase "Avraham begot Yitzchak," with Avraham symbolizing love and Yitzchak symbolizing fear. As Rashi explains (25:19), there was clear testimony that Avraham begot Yitzchak. Fear that stems from love is pure and free of falsehood. This fear means being afraid of losing the deep connection of love with Hashem, which is the essence of true love.

ואלה תולדות יצחק, “and these were the descendants of Yitzchok;” previously the Torah had listed the descendants of Yishmael after the descendants of Keturah; now the Torah goes into details of Yitzchok’s descendants.

אברהם הוליד את יצחק, “Avraham sired Yitzchok.” The Torah appears to repeat itself here because it did not refer again to Yitzchok’s mother as opposed to 25,12 where it stressed that Yishmael’s mother was Hagar, stressing that she was of Egyptian origin. Were it not for this detail, I might have said that the reason why the Torah repeated the line that Avraham was Yitzchok’s father was another way of saying that Yitzchok was raised in his father’s house, similar to Moses, of whom the Torah reported that as soon as Pharaoh’s daughter had brought him to Pharaoh’s palace he was raised as if he had been her son. (Exodus 2,10) The repetition is meant to stress that of all the (eight) sons that Avraham fathered, Yitzchok was by far the most important one (for the Jewish people) An alternate explanation: Yitzchok’s father was not Avram but Avraham. As long as Avram’s name had not been changed he had not been able to sire Yitzchok. A third explanation: if you were to ask why the Torah repeated this information, as if Avraham had numerous sons? The Torah wished to stress that ultimately Avraham’s historical stature was assured only by his son Yitzchok. The Torah hints at a famous line by King Solomon in Proverbs 17,6: עטרת זקנים בני בנים, “the crown of the elders are their grandchildren, but the glory of their children are their parents.”

יצחק בן אברהם, אברהם הוליד את יצחק, “Yitzchok the son of Avraham; Avraham sired Yitzchok. The numerical value of the letters in the word הוליד, is equivalent to the numerical value of the word דומה, “to be a look a like;” it suggests that Avraham and Yitzchok’s facial features made them look as if they were clones.

AND THESE. After recording the generations of Ishmael, Scripture returns to record the progeny of Isaac, Esau and Jacob. Some say that Abraham begot Isaac means that Isaac resembled his father, and all who looked upon him could tell that he was Abraham’s son. (Baba Metziah 87a and Rashi.) Others say that holid (begot) means raised and brought up, as in were born (I.E. renders yulledu as: were brought upon Joseph’s knees. They obviously were not born on his knees.) (yulledo) upon Joseph’s knees (Gen. 50:23). This interpretation is substantiated by And he sent them away from Isaac his son (v. 6). (He did not raise the sons of the concubines but he raised Isaac.)

ואלה תולדת, And these are the developments, etc. Why did the Torah mention the birth of Isaac instead of the birth of his children at this point? Why did the Torah need to tell us here that Abraham fathered Isaac?

The intent of the Torah may be understood thus. "And these are Isaac's developments," refers to events that are mentioned later on in this פרשה. Seeing the Torah will speak about the sons of Isaac, and Isaac himself was not originally capable of siring children since his own existence had been rooted in the "left" side of the emanations [until the fact that he submitted to the binding on the altar resulted in his "graduating" to the status of someone born under the aegis of the "right" side of the emanations (kabbalistic concept) compare 22,2 Ed.], the reader might have asked how Isaac could sire children at all? The Torah therefore hints in this way that the fact that Abraham had fathered Isaac enabled him to bestow upon Isaac the ability to beget children.

Alternately, the Torah may refer to Yevamot 64, where we learn that when two righteous people offer a prayer simultaneously, if one of them is also the son of a righteous person G'd will listen to his prayer first. This is why the Torah described G'd as listening to Isaac's prayer in 25,22. Accordingly, the words: אברהם הוליד את יצחק means that Abraham's righteousness was a factor in G'd enabling Isaac to have children.

A further meaning may be connected to Bereshit Rabbah 63,2 which explains Isaiah 29,22, where the prophet describes the as yet unborn Jacob as having redeemed Abraham, i.e. saved him from Nimrod's furnace. Had it not been for Jacob's merit Abraham might not have survived that experience. Our verse then would hint that it was only the combined merit of Jacob and Isaac that enabled Abraham to live long enough to beget Isaac.

The wording of our verse contains an additional meaning of the word תולדת, "developments, offspring, generations." The true "offspring" of the righteous are their good deeds. The various trials Isaac underwent during his life are not specifically described as such by the Torah, although it was he who offered his life to G'd on the altar at Moriah. There are even commentators (such as lbn Ezra 22,4) who claim that Isaac submitted only against his will. In order to prevent us from arriving at such a conclusion the Torah describes Isaac once more as a true offspring of Abraham, someone who was in no way inferior to his father in his love for and obedience to G'd. This is stressed both by the word בן אברהם and the conjunctive letter ו before the word אלה. Isaac continued to accumulate meritorious deeds just as Abraham had done before him.

The Torah may also simply hint that Isaac had only one son who followed in the footsteps of Abraham, i.e. "and these are the generations of Isaac, the one who was a true son of Abraham."

Still another meaning may be gleaned from the wording "Abraham begat Isaac." Whereas Isaac did indeed match Abraham in good deeds, he could not receive the same credit since he had his father as an example and could model himself accordingly. Abraham was unique. He was "self-made," did not have a father who served as his role model. This was the reason that the prophet Isaiah (Isaiah 41,8) quotes G'd as describing Abraham as "the one who loved Him." Abraham had had to initiate this love towards his Creator without the Creator having served as a guiding light for him first.

Another reason that Isaac is described as the son of Abraham here once again is to teach us that a צדיק who is himself the son of a צדיק is in class by himself, not to be compared to a צדיק who is the son of a רשע. Even though Bereshit Rabbah 38,12 states that Abraham's father Terach became a penitent before he died, he had been wicked for most of his life. The activities of a sinful father cast a pall over the spiritual light spread by the son. When looked at from that vantage point Isaac was better prepared for a pious life than his father. All this is included in the wording ואלה תולדת יצחק בך אברהם.

Isaac did not experience all the painful experiences that Abraham endured. The Torah explains the reason why by writing that he was the son of Abraham. He was the first beneficiary of his father Abraham's great and cumulative merit. If Abraham experienced far more turbulence in his life this was because it could not be said of him that a great man fathered him.

עטרת זקנים בני בנים ותפארת בנים אבותם, “Grandchildren are the crown of their elders, the glory of children are their parents” (Proverbs 17,6). According to the plain meaning of this verse, Solomon informed us that the true crown of parents are their children and grandchildren. We find that Terach, Avraham’s father was crowned with his son Avraham. [Had he not had such a son, his soul would have perished. As it is, Avraham’s outstanding life resulted in Terach’s soul deriving some reflected glory so that he did not forfeit his share in the hereafter; this is one way in which the verse (25,6) describing Avraham as “joining his people may be understood.” Ed.] The parents are truly the glory of their children only when they themselves are upright, G’d-fearing, and are setting the personal example upon which their children can model themselves. When such children point with pride at their parents, the parents can experience real glory. This is why Solomon used a different word to describe the parents’ feelings, not עטרת, “crown.” Viewed superficially, a crown is something of higher rank than תפארת, glory, worn on the inside. However, when children do not follow the path set for them by their parents, it would be foolish to describe such parents as wearing their children as a crown, as something they boast about for all to see. On the contrary, in such instances the children actually shame their parents by their conduct (compare Isaiah 30,5). A Midrashic approach (Tanchuma Toldot 4) to these verses. The words עטרת זקנים refer to grandchildren. The righteous are crowned by their grandchildren. This is a reference to Avraham who was crowned by the merit of his grandson Yaakov. When Nimrod threw Avraham into the furnace, G’d saved him because of the eventual merits of his grandson Yaakov. This is the meaning of the words in Isaiah 29,22 לכן כה אמר ה' אל בית יעקב אשר פדה את אברהם, “indeed, this is what G’d said to the house of Yaakov who had redeemed Avraham.” How did Yaakov “redeem” Avraham? He redeemed him from Nimrod’s furnace. This is an example of grandparents being crowned by their grandchildren. How do children “crown” themselves with their fathers? When Yaakov had departed from Lavan and Lavan was in hot pursuit, G’d appeared to him in a dream and warned him not to say anything threatening or complimentary to Yaakov. When, eventually, Lavan caught up with Yaakov he said to him: “had it not been for the fact hat the G’d of your father had addressed me last night, etc.” (Genesis 31,29). Clearly, on that occasion it was Avraham and Yitzchak’s merit which saved Yaakov. Yaakov personally acknowledged this when he said to Lavan during their argument: “if it had not been for the G’d of Avraham and the G’d whom Yitzchak fears who was with me, you would have now sent me away empty-handed” (Genesis 31,42). Lavan was unable to carry out his evil designs due to the interference of the merit of Yaakov’s father and grandfather. Similarly, the evil design of Pharaoh to drown all Jewish boy-babies (Exodus 1,22) boomeranged when G’d drowned Pharaoh and his chariots in the sea (Exodus 15,4). Many hundreds of years later when G’d thwarted the decree of Haman to wipe out all the Jews, it was again the merit of the patriarchs which helped reverse his plan (Esther 9,1). When Bileam wanted to curse the Jewish people and G’d turned his intended curses into blessings (Deut. 23,7), this too was due to the merit of the patriarchs. This is the meaning of Isaiah 54,17 כל כלי יוצר עליך לא יצלח, “No weapon formed against you shall succeed.” Our sages in the Tanchuma there quoted the Roman Emperor Hadrian as having said to Rabbi Joshua ben Levi that the power of the sheep which stands (has managed to survive) amongst 70 wolves (the Gentile nations) is very great indeed. To this observation Rabbi Joshua replied that it is the power of the shepherd who wards off the attacks against this sheep and breaks the power of the attackers which is great. He quoted the verse from Isaiah 54,17 to support his words. The prophet there referred to the Gentiles who will perish from this world. This is also implied in Jeremiah 2,3 קדש ישראל לה' ראשית תבואתה כל אוכליו יאשמו רעה תבוא עליהם נאום ה'. “Israel was holy to the Lord, the first fruit of His harvest. All who ate of it were held guilty, disaster will befall them- declares the Lord.” Our history is full of proof that those who tried to eliminate us were eliminated instead. A few examples are: Pharaoh, Amalek, Siserah, Sancheriv, Nebuchadnezzar, Titus, Hadrian, and many others like them. This is why the prophet compared Israel to something sacred, like an offering. When a non-priest consumes a portion of that which is sacred, the penalty for such people is death. This is why all the Gentile nations who at one time or another have “eaten” part of the Jewish people will pay for that with their very existence. The reason the Torah had to repeat here that Avraham had fathered Yitzchak was that there were a number of scoffers who attributed Sarah’s pregnancy to her stay at the palace of Avimelech. G’d arranged for Yitzchak to look extraordinarily like his father Avraham in order to discredit the rumours circulated by these scoffers.

ואלה תולדות יצחק בן אברהם, אברהם הוליד את יצחק , “and these are the descendants of Yitzchak the son of Avraham; Avraham fathered Yitzchak.” Tanchuma Toldot 6 explains that we find an interesting parallel between Avraham and Yitzchak on one side and David and his son Kilav. When David’s messengers had gone to see Naval and asked for some material assistance, (Samuel I 25,11) the latter replied: “Who is David Who is the son of Yishai? There are many slaves today who run away from their masters....Should I take my water, my bread, and my meat, which I slaughtered for the benefit of my shearers and give it to people whom I do not know whence they have come?” When David heard this he made ready with his men to assault Naval and to take what they wanted. At that point, Avigayil, Naval’s wife, hastened to take 200 loaves of bread, two jars of wine, five dressed sheep, etc., and she told her servants to carry these ahead of her as a gift offering for David and his men. (Avigayil succeeded in persuading David not to act violently against her husband.) The Book of Samuel continues (verse 38) to describe that ten days after this event Naval took sick with a stroke and died. Upon hearing this, David proposed marriage to Avigayil his widow. After Avigayil accepted his proposal, David did not sleep with her for three months in order to avoid the suspicion that any child born to them would be suspected as having been fathered by Avigayil’s first husband. After the three months had passed, David had marital relations with Avigayil and she conceived and gave birth to a son named כלאב, meaning כולו אב “he looked entirely like his father (David),” to preclude anyone thinking that he had been fathered by Naval.

ואלה תולדת אברהם יצחק בן אברהם אברהם. Whereas the Torah when listing Ishmael’s descendants had restricted itself to a brief summary, now when reporting about Yitzchok, the Torah elaborates a great deal more both about Yaakov and about his brother Esau.

אברהם הוליד את יצחק, we are told in Baba Metzia 86 that Yitzchok’s facial features were so similar to those of his father that anyone ever encountering Yitzchok immediately knew that he must be the son of Avraham. The reason that this had been arranged so by G’d was that when someone claims to have become a father in his old age, some people tend to doubt the “father’s” claim, assuming that the woman who had born that child must have been unfaithful to her husband, or that at least the baby now presented as this father’s was in fact a foundling. Yitzchok’s amazing similarity to his father precluded anyone from making such spurious accusations. Another reason that the Torah repeated something which we all knew, i.e. that Avraham had sired Yitzchok, was that Yitzchok possessed the same virtues and wonderful qualities which Avraham excelled in, so that it was clear who must have been his father not only physically, but that the same father also transmitted a spiritual legacy to his son.

AND THESE ARE THE GENERATIONS OF ISAAC, ABRAHAM’s SON. Scripture says this of Esau and Jacob, (Ramban’s intent is to teach us that the word toldoth is not to be understood in the broad sense of “generations” but in the more specific sense of “children.” Thus the verse reads, And these are the children of Isaac, namely, Esau and Jacob mentioned further on. Compare Ramban at beginning of Seder Noach.) Isaac’s sons who are mentioned further on. Scripture further mentions the circumstances of their birth. (Thus, in order to explain fully the story of Jacob and Esau, Scripture begins with an account of their genealogy.)

ABRAHAM BEGOT ISAAC. Rashi comments: “Since it was written, Isaac, Abraham’s son, it became necessary for Scripture to say, Abraham begot Isaac, since the scoffers of the generation (Those who did not believe in the Divine Providence that guided Abraham’s destiny.) were saying, ‘It was from Abimelech that Sarah became pregnant.’ Therefore the Holy One, blessed be He, formed Isaac’s facial features similar to those of Abraham so that all should say, (“Say.” In our text of Rashi: “testify.”) Abraham begot Isaac.” Rabbi Abraham ibn Ezra further says that the meaning of the word holid (begot) is “bring up and raise,” as is the expression, ‘Yuldu’ (were raised) upon Joseph’s knees, (Further, 50:23. The word yuldu there could not mean “were born,” for it would then mean that Joseph’s great grandchildren were actually born upon his knees. It must mean “raised.” Similarly, it means here, “Abraham raised Isaac.”) even as it says, And he sent them away from Isaac his son. (Above, 25:6, referring to the other children that Abraham sent away. Thus it is clear that only Isaac was raised by Abraham.) In my opinion the correct reason [that Scripture states here, Abraham begot Isaac], is that it now reverts and begins the genealogy with the founding father, in consonance with Scriptural custom, which is to revert to the head of the ancestry when dealing with people of distinction. (The Hebrew anshei hama’alah, which literally means “men of elevation,” refers to spiritual or political distinction.) Similarly, it is written in the book of Chronicles, The sons of Shem: Elam and Asshur, and Arpachshad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech. And Arpachshad begot Shelah, and Shelah begot Eber. (I Chronicles 1:17-18.) After Scripture concluded this listing, it began again by saying, Shem, Arpachshad, Shelah, (Ibid., Verse 24. This is explained by the fact that Shem is the head of Abraham’s ancestry. Hence Scripture reverts to him in tracing the generations.) until, Abram, the same is Abraham. (Ibid., Verse 27.) So also in the genealogy of Benjamin in the book of Chronicles, Scripture reverts to previous generations and begins, And Ner begot Kish, and Kish begot Saul. (Ibid., 9:39. Saul was king of Israel. Hence Scripture reverts to his founding ancestor.) Here also [the Torah reverts to the founding father and says], Abraham begot Isaac, and Isaac begot Jacob, as Scripture will soon mention. It is necessary that Scripture return to relate this (“This” refers to the statement, Abraham begot Isaac. For the purpose of indicating Jacob’s distinction it would have been sufficient to mention, And these are the generations of Isaac, Abraham’s son. Merely mentioning Abraham in this connection would have satisfied the Scriptural principle of reverting to the founding father in the case of “people of distinction.” Why then did the Torah continue, Abraham begot Isaac? Ramban proceeds to resolve this difficulty in accordance with Scriptural textual principles as opposed to Rashi, quoted above, who resorted to an Aggadic explanation: “Since the scoffers of the generation were saying etc.”) since it said, And these are the generations of Ishmael, Abraham’s son. (Above, 25:12.) Now, had it only said, And these are the generations of Isaac, Abraham’s son, it would appear that Scripture equated Ishmael and Isaac with respect to genealogy and distinction, all the more so since it mentioned the firstborn first. (Thus, Ishmael, the firstborn son of Abraham, would seem to be more significant than Isaac since he was referred to in exactly the same manner as Isaac and additionally he was mentioned first. Hence it became necessary to augment Isaac’s distinction by saying, Abraham begot Isaac.) Furthermore it would have been fitting that it begin with Abraham (In other words, instead of saying, And these are the generations of Isaac, it would have been proper that Scripture begin with Abraham, but Scripture had to avoid this for reasons explained further on in the text.) and say, “These are the generations of Abraham.” But Scripture did not wish to do this in order to avoid listing Ishmael and the children of Keturah. (Above, 25:1-4.) It is for this reason that Scripture returns and completes the verse by stating, Abraham begot Isaac, as if to say that it is he [Isaac] alone who is Abraham’s offspring. It is considered as if he [Abraham] did not beget anyone else, just as it says, For in Isaac shall seed be called to thee. (Ibid., 21:12.) It is for this reason that it also says above, And these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore unto Abraham: (Above, 25:12.) the phrase, whom Hagar, etc., is for the honor of Isaac, as if to say that the genealogy of these generations is not traceable to Abraham, rather they are the children of the handmaid, even as it says, And also of the son of the bondwoman will I make a nation. (Ibid., Verse 13.) Scripture does also similarly in the book of Chronicles. At first it states: The sons of Abraham; Isaac and Ishmael. These are their generations: the first born of Ishmael, Nebaioth. (I Chronicles 1:28-29.) Then it mentions, And the sons of Keturah, Abraham’s concubine: she bore Zimran. (Ibid., Verse 32.) Now it would have been logical to follow this by saying, “the sons of Isaac,” but instead it reverts and begins: And Abraham begot Isaac. The sons of Isaac: Esau, and Israel. (Ibid., Verse 32. The repetition, And Abraham begot Isaac, is necessary lest we equate “the sons of Ishmael” with “the sons of Isaac.”)

אברהם הוליד את יצחק, according to the plain meaning of the text this statement was necessary to prevent the wrong impression being created by the previous statement in verse 12 where Ishmael is described merely as having been born by Hagar the Egyptian woman. Here when Avraham’s principal son, Yitzchok is the subject of the paragraph, it was important to repeat who had fathered him. He was the son of Avraham’s true wife, his lifetime companion, and G’d had predicted in Genesis 21,12 that Avraham’s descendants would always be known through his son Yitzchok and his descendants. We have a similar verse in Chronicles I 1,28 describing Yitzchok and Ishmael as Avraham’s sons, [but not in the chronological order of their births, to remind us that the principle of preference for the firstborn was ignored. Ed.] In connection with the sons of Keturah, described as the concubine of Avraham, Chronicles does not even spell out that Avraham fathered Keturah’s sons. In fact, in verse 34 of that chapter in Chronicles, the fact that Avraham fathered Yitzchok is repeated once more, no such repetition being made concerning Ishmael.

ואלה תולדות יצחק AND THESE ARE THE PROGENY OF ISAAC — viz, Jacob and Esau who are spoken of in this section.

אברהם הוליד את יצחק ABRAHAM BEGAT ISAAC — Just because Scripture wrote, “Isaac, son of Abraham” it felt compelled to say “Abraham begat Isaac”, because the cynics of that time said, “Sarah became with child of Abimelech. See how many years she lived with Abraham without becoming with child”. What did the Holy One, blessed be He, do? He shaped Isaac’s facial features exactly similar to those of Abraham’s, so that everyone had to admit that Abraham begat Isaac. This is what is stated here: that Isaac was the son of Abraham, for there is evidence that Abraham begat Isaac (Midrash Tanchuma, Toldot 1).

Wenn wir bedenken, wie ausführlich im folgenden Verse die Abstammung, Verwandtschaft und Herkunft Rebekkas nochmals vorgeführt wird, so kann uns die Wiederholung der kurzen Notiz: אברהם הוליד את יצחק nicht Wunder nehmen. Diese Verschiedenheit der beiderseitigen Abstammung erscheint als die tiefeingreifende Ursache alles folgenden.

ואלה תולדת יצחק, his biography and his descendants.

אברהם הוליד את יצחק, only Yitzchok is truly called Avraham’s seed.

Yaakov and Eisov who are discussed in this parshah. Meaning: wherever it is written, “And these,” it is a continuation of that which preceded. Just as Avraham fathered a righteous son and a wicked one, so too did Yitzchok father a righteous son and a wicked one.

Because the scoffers of the generations were saying... Re’m writes: The reason that Scripture needed to verify that Yitzchok was Avraham’s son was because [the Torah’s writing of, “And these are the descendants of Yitzchok son of Avraham,”] brought about the scoffers of the generation to claim that Sarah conceived from Avimelech. But Re’m’s reason is not correct. Because if so, let it not write the “and” [which connects it to the preceding narrative.] And let it not write the ה [of אברהם, but rather omit mention of Avraham altogether]. It should say simply, אלה תולדות יצחק, as it says אלה תולדות נח (6:9) and אלה תולדות יעקב (37:2). [This way, Scripture would not elicit the scoffing in the first place.] Rather, Rashi means as follows: Our Parshah discusses Yaakov and Eisov, one of whom was righteous, and the other, wicked. Due to them, our verse needs to offer explanation. So we need not ask why it writes “And these,” and אברהם, because [the answer is:] The scoffers of the generations were already claiming at the time of Yitzchok’s birth [that Sarah conceived] from Avimelech. And now, they found support for their claim! One son [of Yitzchak’s] was righteous like Sarah, and the other, wicked like Avimelech. [They claimed] that both sons would be righteous if they came from Avraham. [Our Parshah is thus connected to an earlier narrative, explaining why it says, “And these.”] This is the reason it was necessary to say, “Yitzchok son of Avraham,” and support it by saying, “Avraham was the father of Yitzchok,” [implying that Yitzchok’s face resembled Avraham’s]. And this is why Rashi concludes by saying: “This is the meaning of what is written here....” It is written here because one son was righteous and the other wicked, [as discussed in our Parshah]. Otherwise, it would be written in another place. (Nachalas Yaakov)

And this is the legacy, the events in the life, of Isaac, Abraham’s son: Abraham begot Isaac.

ואלה תולדות יצחק בן אברהם, אברהם הוליד את יצחק. “These are the generations of Yitzchok the son of Avraham, Avraham sired Yitzchok.” Rashi explained that the new element the Torah informs us of here, is that Yitzchok’s facial features were almost identical to that of his father Avraham. This was important because it made it impossible for people to claim that Sarah had been impregnated by Avimelech while being kept a prisoner there. Others believe that the reason that the Torah here repeated information we have long been familiar with, is to tell us that Avraham did not only produce Yitzchok physically, but he raised him in his image so that he represented a true continuation of Avraham’s teachings and their impact on his surroundings. This is why people would refer to him primarily as בן אברהם, although he had been named יצחק. Ibn Ezra explains that that the very word הוליד, does not only mean to provide the semen for such a child, but to raise it, educate it, etc. This was also what the Torah had in mind in Genesis 50,23 when the children of Machir, son of Menashe, are described as יולדו על ברכי יוסף, normally translated as “were born on the knees of Joseph.” Surely, what the Torah meant was that Joseph, their grandfather, was still able to become an influence in shaping these children’s character. Nachmanides writes that it is appropriate when speaking of someone’s descendants, to first list his own genealogy. Yichuss, never starts in a vacuum, except with the first man, of course. It is the Torah’s custom, when dealing with people who are of the elite, to list their founding father. The Torah was compelled to do this here in light of having written in 25,12 ואלה תולדות ישמעאל בן אברהם אשר ילדה לו הגר, “these are the generations of Ishmael, son of Avraham, whom Hagar had born for him.” If the Torah had only written:ואלה תולדות יצחק בן אברהם, without adding אברהם הוליד את יצחק, we would have equated Yitzchok to Ishmael. As it is, the Torah made plain that we would understand that the only תולדה of Avraham which counts is Yitzchok, and no other biological offspring of Avraham. This is again to remind us that G’d had told Avraham כי ביצחק יקרא לך זרע, “you will forever be exclusively identified with Yitzchok as your true seed.” 25.20 בקחתו את רבקה, “when he married Rivkah, etc.” Rashi claims that Rivkah was only three years old when she became married to Yitzchok. This is very difficult to accept in view of the fact that the Torah had referred to her repeatedly as נערה, a term used for girls at least 12 years old. This in turn would raise the question why Yitzchok did not divorce Rivkah after she had not born a child after 10 years of marriage, and according to the Talmud Ketuvot 64, in that event a husband should divorce his wife. If so why did Yitzchok even wait for 20 years before he prayed for Rivkah to have children? The Talmud answers the question by explaining that Yitzchok’s situation was unusual in that Rivkah had been biologically unable to have children during the first ten years of her marriage as she had been too young to bear a healthy child. In the Sifri, a sage is quoted giving Rivkah’s age at her marriage as 14 years. Such divergences of opinion between different sages quoted in a Midrash are not unusual, although in this instance that sage has to confront the question why it took Yitzchok 20 years before he prayed for children.

“This is the story of Isaac” [25:19]. These are the births of Isaac. That is to say, the children that will be discussed later in the Torah portion. These are Jacob and Esau. (Rashi, Genesis, 25:19.)

“Isaac, son of Abraham. Abraham begot Isaac” [25:19]. Here one asks a question. Why does it have to say that Isaac was the son of Abraham and that Abraham gave birth to Isaac. It is obvious; if he was his son, then he gave birth to him. The explanation is that the verse tells us that people said that Sarah became pregnant through Abimelech and gave birth to Isaac. Because Sarah became pregnant from Abimelech is why Isaac had one son, Jacob, who was righteous and took after Sarah, who was righteous. Esau took after Abimelech, who was an evildoer. That is why in the Torah portion where Esau and Jacob were born, people said that it must be true that Abimelech had slept with Sarah, since half of Isaac took after Sarah and half after Abimelech. That is why his offspring are also half good and half evil. That is why the Holy One caused that the appearance of Isaac was like the appearance of Abraham. Thus, they testified that Abraham had given birth to Isaac. (Rashi, Genesis, 25:19; Devek Tov, Genesis, 25:19, note 1.) Toldot Yizhak asks a question. The custom is that when one has illicit sexual relations with a woman, she is afraid at the time that her husband should not come, and her thoughts are on her husband. The child that she will have with that adulterer will look like her husband. So what did it help that Isaac looked like Abraham? They would say that Sarah slept with Abimelech and that is why Isaac looks like Abraham. This is the custom among those who engage in adultery. (Toldot Yizhak, Genesis, 25:19–26.) However, Devek Tov gives an explanation. A woman who engages in adultery willingly is very worried about her proper husband that he should not come. She thinks about her husband and that is why the child looks like the proper husband. However, Sarah was not afraid, since the whole world knew that she was taken by force to Abimelech. Sarah was not afraid of Abraham since she was taken by force. When Isaac looked like Abraham, they would not say that she had relations, and that is why Isaac looked like Abraham. Sarah did not need to be afraid, since Abraham knew about it. (Devek Tov, Genesis, 25:19, note 1.) Hizkuni writes. “Abraham begot Isaac” [25:19]. That is to say, He called him Abraham with the heh. This was when he circumcised himself and after that time Isaac was born, unlike Ishmael who was born when Abraham was uncircumcised. The verse says that Isaac was worthier, since he was born kosher and not from someone uncircumcised. Toldot Yizhak writes this explicitly. (This explanation is actually found in Toldot Yizhak, Genesis, 25:19–26 and not in Hizkuni.)

We see, then, that the hegemony was apportioned to these two twins, each to inherit it at different times. And because of this strong bond between them they were both called "the generations of Isaac," for which reason the parshah opens (Genesis 25:19): "And these are the generations of Isaac…" That is, these two, Jacob and Esau, the subjects of this Parshah, are the generations of Isaac. For though Esau was an evildoer, he is still reckoned as Isaac's son — unlike Ishmael (Genesis [21:10]: "…for the son of this bondwoman will not inherit with my son, Isaac"), who is not accorded the honor of being referred to as "the generations of Abraham," as Isaac is, for which reason it is added "Abraham begot Isaac." The reason for this is that Isaac and Ishmael were not equally beloved of Abraham; but he made Isaac the apple of his eye and bequeathed to him the glory of his wealth, whereas to the sons of the concubines he gave gifts and sent them away form Isaac. After that they had no relationship with Isaac whatsoever and deserved to be forgotten. This was not the case, however, with Jacob and Esau vis-à-vis Isaac — to the point that it was almost Esau who was his favorite son! For both of them were the sons of the noble mistress [Rivkah], attached to each other from birth and conception, and conjoined in kingdom almost forever, as I have explained. For this reason Esau's name cannot be forgotten, though he be an evil-doer, for our fates are so inextricably intertwined. For this reason both of these children are referred to as "the generations of Isaac," and the parshah goes on to describe how their later history is foreshadowed.

"And these are the generations of Isaac, Abraham's son." Rabbi Yosi asks, What has changed? It did not say, "Abraham's son" previously. For although it is written, "Elohim blessed his son Isaac," (Gen. 25:11) Abraham is now dead; the image of Abraham was upon Isaac and stayed with him so that whoever saw Isaac said, "this is surely Abraham," and pronounced that Abraham begat Isaac.

At that time, the Righteous will attain complete knowledge, for as Rabbi Yosi said, When "Hashem rejoices in His works," then the Righteous are destined to grasp the Holy One, blessed be He, in their hearts. And wisdom will abound in their hearts, as if they are seeing Him with their eyes. This is the meaning of the verse: "And it shall be said on that day, this is our Elohim" (Isaiah 25:9). And for their existence together, the soul shall delight in the body more than anything, and that they shall have knowledge and perception of their Master, and shall have the enjoyment of the splendor of the Shechinah. This is the goodness hidden for the Righteous in the future to come. Thus, "And these are the generations of Isaac, Abraham's son," refers to the generations of gladness and laughter that will exist at that time. Abraham's son is the soul worthy of it and is perfect in its ascent; "Abraham begot Isaac," means that the soul sires joy and laughter in the world.

Chapter 37: Torah [1] "These are the generations of Isaac" (Genesis 25:19). This is what the Lord, the God of Israel, said across the river, "Come and see how righteous these sons are, they are a great gift. How great was the gift that God gave to Abraham when He said, "I will make you into a great nation" (Genesis 12:2). And because he had no son, he began to ask God, "How will I know that I will inherit it?" (Genesis 15:8). "What benefit have you given me, seeing I have no children?" (Genesis 15:2). As it says, "Lord God, what will You give me, seeing I am childless?" (Genesis 15:2). God said to him, "I will give you," as it is said, "I cause those who love me to inherit substance" (Proverbs 8:21), and it is also written, "A good man leaves an inheritance to his children's children" (Proverbs 13:22). Therefore, He gave him the great gift of Isaac, as it is said, "And I will give him Isaac" (Joshua 24:3). And why did Abraham ask, "What will you give me?" It was not because he doubted God's ability to provide, but because he was an astrologer and saw that he would not have children, neither he nor Sarah, and all the astrologers agreed. He asked God, "Is it possible for me to have children?" because even though everyone said it was impossible, he didn't believe it until he saw for himself in the stars. God said to him, "Stop looking at these things and leave this state of mind," as it is said, "And He brought him forth abroad" (Genesis 15:5). When they told Abraham that he would not have children and Sarah would not give birth, as it is written, "And Sarai Abram's wife bore him no children" (Genesis 16:1), he asked, "When will you give me children?" And God said to him, "Your name shall no longer be called Abram, but Abraham," as it is written, "Neither shall thy name any more be called Abram, but thy name shall be Abraham" (Genesis 17:5). God said to him, "Abram cannot have children, but Abraham can," and Sarah gave birth, as it is written, "And Sarah conceived, and bore Abraham a son" (Genesis 21:2). Therefore, it is said, "These are the generations of Isaac."

And these are the generations of Aaron and Moses on the day that God spoke to Moses on Mount Sinai (Numbers 3:1). Anyone with whom the Omnipresent engages to establish a nation or a family tree from him, the Omnipresent would also engage with him to write generations in his regard, as you find twelve instances of generations in the verses. The first: “These are the generations of the heavens and the earth” (Genesis 2:4); “this is the book of the generations of Adam” (Genesis 5:1); “these are the generations of Noah” (Genesis 6:9); “these are the generations of the sons of Noah” (Genesis 10:1): “these are the generations of Shem” (Genesis 11:10); “these are the generations of Teraḥ” (Genesis 11:27); “these are the generations of Ishmael” (Genesis 25:12); “Isaac” (Genesis 25:19); “Esau” (Genesis 36:1); “Jacob” (Genesis 37:2). These are ten generations with which the Holy One blessed be He engaged to create the world and to establish nations. And there are two people that the Omnipresent wrote their generationst, one for the royal dynasty and one for the priestly dynasty: “These are the generations of Peretz” (Ruth 4:18), to establish the royal dynasty from him, and “these are the generations of Aaron and Moses"(Numbers 3:1), for the priestly dynasty.

“This is the legacy of Isaac, Abraham’s son. Abraham begot Isaac” (Genesis 25:19). “This is the legacy of Isaac, Abraham’s son.” “The father of the righteous will exult with happiness [gil yagil], and the begetter of the wise will rejoice in him” (Proverbs 23:24) – happiness [gila] after happiness when the righteous one is born. “It was in the days of Aḥaz…” (Isaiah 7:1) – Rabbi Hoshaya said: The ministering angels said before the Holy One blessed be He: ‘Master of the universe, woe that Aḥaz reigned.’ (Ahaz was a wicked king. See II Kings 16:1–4.) He said to them: ‘He is Yotam’s son. His father was righteous, and I cannot extend my hand against him.’ “And the begetter of the wise will rejoice in him” – Rabbi Levi said: From where do you say that anyone who has a son who diligently engages in Torah, that he becomes filled with mercy upon him? The verse states: “My son, if your heart is wise, my heart too will rejoice” (Proverbs 23:15). Rabbi Shimon ben Menasya says: I have derived only the heart of his flesh and blood father, from where is it derived that even the Holy One blessed be He becomes filled with mercy upon him when he diligently engages in Torah? The verse states: “My heart too (The midrash is explaining that the verse says "too" as a reference to God, who rejoices with him.) will rejoice.” Happiness after happiness – when he is a righteous one, son of a righteous one; “this is the legacy of Isaac, Abraham’s son.”

“The crown of elders is grandchildren” (Proverbs 17:6). The fathers are the crown of their children, and the children are the crown of their fathers. The fathers are the crown of their children, as it is stated: “And the glory of children is their fathers” (Proverbs 17:6). And the children are the crown of their fathers, as it is written: “The crown of elders is grandchildren.” Rabbi Shmuel bar Rav Yitzḥak said: Abraham was rescued from the fiery furnace due only to the merit of Jacob. This is analogous to one who had a judgment before the governor, and his sentence, issued by the governor, was that he was to be burned. That governor foresaw through astrology that he [the defendant] was destined to beget a daughter and she would marry the king. He said: ‘He is worthy to be spared due to the merit of his daughter that he is destined to beget, and she will marry the king.’ So, Abraham, his sentence issued by Nimrod was that he was to be burned. The Holy One blessed be He foresaw that Jacob was destined to emerge from him. He said: ‘Abraham is worthy of being spared due to the merit of Jacob.’ That is what is written: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham…” (Isaiah 29:22). (The order of the Hebrew words allows for "who" to be interpreted as referring to Jacob.) Alternatively, “the crown of elders is grandchildren” – “this is the legacy of Isaac, Abraham’s son.”

Abram was called Abraham. Isaac was called Abraham, as it is stated: “This is the legacy of Isaac, Abraham’s son; Abraham.” Jacob was called Israel, as it is written: “He said: No longer will Jacob be said to be your name, but rather, Israel” (Genesis 32:29). Isaac was called Israel, as it is written: “These are the names of the children of Israel who came to Egypt with Jacob [et Yaakov]” (Exodus 1:1). (The midrash interprets the verse as saying that Jacob is included in “the children of Israel.” If so, Israel in this verse is Isaac.) Abraham was called Israel. Rabbi Natan said: It is a profound matter. “The dwelling of the children of Israel that they dwelled in Egypt” (Exodus 12:40), in the land of Canaan, and in the land of Goshen “was four hundred and thirty years” (Exodus 12:40). (The total starts from the Covenant of the Pieces, which God made with Abraham before Isaac was born, and the Torah refers to it as: “The dwelling of the children of Israel.”)

(Gen. 18, 12) After I am waxed old, etc. R. Chisda said: "After her body was wrinkled, and the folds increased, the body was again smooth, the wrinkles of age were straightened out, and beauty returned once more." It is written (Ib) My lord being old. And further it is written: I am old. Hence, the Holy One, praised be He! did not refer to Abraham, when he said this. Regarding this the disciples of R. Ishmael said: "So great is peace, that even the Holy One, praised be He! changed her words for the purpose of peace, as it is said: She said my lord is old. And it is further written: And the Lord said unto Abraham… since I am old." Who would have said unto Abraham that Sarah should suckle her children? (Ib.) How many children did Sarah suckle? R. Levi said: "That day on which Abraham weaned Isaac, he made a great banquet; and his neighbors of all nations murmured, saying: 'Behold, an old man and an old woman took a child from the market, proclaiming him for their own son. And this is not enough for them, but they are giving banquets, to convince the people that it is as they say.' What did our father Abraham do? He proceeded to invite all the great men of his generation, and Sarah our mother, invited their wives, and everyone of them brought her child along, but without their nurses, and a miracle occured to Sarah, that her breasts opened like two springs, and she nursed all the children there. But it was still murmured and said: 'As Sarah was ninety years old, it is possible that she had borne a child; but Abraham, who is over a hundred years, how is it possible that he should be able to beget children?' Then the face of Isaac at once changed, and resembled the face of Abraham, so that everyone proclaimed: 'Abraham begot Isaac' "

Similarly, (Genesis 29:19) "And he called the name of the place Beth-El." The first name was superseded by the second.

(Gen. 25:19:) THESE ARE THE GENERATIONS OF ISAAC BEN ABRAHAM. (Except for most of the last section (# 24), Toledot is not found in Buber’s Oxford MS. Buber has filled in the gap mostly from Codex Vaticanus Ebr. 34.) This text is related (to Prov. 17:6): GRANDCHILDREN ARE A CROWN FOR ELDERS, AND THE GLORY OF CHILDREN IS THEIR PARENTS. (Cf. Gen. R. 63:2; Tanh., Gen. 6:4.) Who caused Abraham to be magnified? Jacob, as stated (in Is. 29:22): THUS SAYS THE LORD UNTO THE HOUSE OF JACOB, WHICH REDEEMED ABRAHAM. Why? Because, if one is meritorious as a Torah scholar together with his son and his grandson, it will never again be cut off from him. Thus it is stated (in Deut. 4:9f.): AND MAKE THEM (the statutes and ordinances) KNOWN TO YOUR CHILDREN AND GRANDCHILDREN AS ON THE DAY THAT YOU STOOD < BEFORE THE LORD YOUR GOD AT HOREB >. Just as the gift of < the > Torah did not become cease on the day it was given; so for one who teaches his son and his grandson Torah, it shall never again depart from him. And so it was when the Holy One saw Abraham was busy with the Torah. Where is it shown? Where it is stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY LAWS >. It is also written (above, in 18:19): FOR I HAVE KNOWN HIM. Then Jacob arose up and did not move from the Torah, as stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (i.e., in the academies). (For this interpretation, see Gen. R. 63:10; Targum Onqelos, Gen. 25:27; PRK 5:7.) What stipulation did the Holy One make with them? (According to Josh. 1:8:) < THIS > BOOK OF THE LAW SHALL NOT DEPART < FROM YOUR MOUTH >…. It is also written (in Prov. 10:1): A WISE SON SHALL MAKE A FATHER GLAD. This is Isaac, since it is stated (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED. (Prov. 10:1, cont.:) BUT A FOOLISH SON. This is Ishmael. Thus it is written (in Gen. 25:12): NOW THESE ARE THE GENERATIONS OF ISHMAEL BEN ABRAHAM. There are children who suffer disgrace through their parents. Josiah suffered disgrace through his father, as stated (in II Chron. 33:23): FOR AMON INCURRED A LOT OF GUILT. Hezekiah suffered disgrace through < his father > Ahaz, as stated (in Is. 8:16): BIND UP THE TESTIMONY. (According to Gen. R. 42:3; Lev. R. 11:7; Ruth R., proem 7; and Esther R., proem 11, this verse alludes to Ahaz, who had seized (ahaz) the synagogues and the academies.) There are also parents who suffer disgrace through their children. Eli suffered disgrace through his sons, [as stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. And Samuel also suffered disgrace through his sons], as stated (in I Sam. 8:3): BUT HIS SONS DID NOT WALK IN HIS WAYS. It did not, however, turn out in this way for Abraham. Instead he was magnified through Isaac, as stated (in Gen. 25:19, cont.): ABRAHAM SIRED ISAAC. Did he sire no one but Isaac? Now look, it is written {(in Gen. 25:19): THESE ARE THE GENERATIONS OF ISHMAEL.} [(in Gen. 16:15): SO HAGAR BORE A SON TO ABRAM.] And in addition < there are > the sons of Keturah: Zimran and Jokshan, < etc. > (cf. Gen. 25:2). But it does not say that Abraham sired anyone but Isaac, simply because Isaac was righteous. It is therefore stated (in Gen. 25:19): ABRAHAM SIRED ISAAC.

[(Gen. 35:9, 11:) NOW GOD APPEARED UNTO JACOB AGAIN]… < AND GOD SAID TO HIM: I AM GOD ALMIGHTY >. This text is related (to … Ps. 61:6 [5]): FOR YOU, O GOD, HAVE HEARKENED TO MY VOWS; < YOU HAVE GRANTED THE HERITAGE OF THOSE WHO FEAR YOUR NAME >. Isaac had a face with a visage like < that of > his father. (Gk.: prosopon. On Isaac’s face being like that of Abraham, see Targum Pseudo-Jonathan, Gen. 25:19; BM 87a.) (Gen. 25:19:) THESE ARE THE GENERATIONS OF ISAAC BEN ABRAHAM: ABRAHAM SIRED ISAAC. What is the meaning of ABRAHAM SIRED ISAAC? That he had a face with a visage like that of his father. Ergo (in Ps. 61:6 [5]): YOU HAVE GRANTED THE HERITAGE OF THOSE WHO FEAR YOUR NAME. (According to BM 87a, Isaac’s visage miraculously became like that of Abraham and thereby demonstrated his paternity, i.e., that Isaac had a heritage.) Just as Abraham had the Holy One speak with him at the age of ninety-nine years (in Gen. 17:1), so did Jacob have the Holy One speak with him at the age of ninety-nine years. Just as Abraham had the Holy One say to him (in Gen. 17:1): I AM GOD ALMIGHTY; BE FRUITFUL AND MULTIPLY; (These last four words are not found in the Masoretic Text.) so did JACOB have him speak with him as God Almighty. It is so stated (in Gen. 35:9, 11:) NOW GOD APPEARED UNTO JACOB AGAIN … < AND GOD SAID TO HIM >: [I AM GOD ALMIGHTY); BE FRUITFUL AND MULTIPLY.

And they brought the tabernacle unto Moses (Exod. 39:32). It is written elsewhere in reference to the verse: He withdraweth not His eyes from the righteous; but with kings upon the throne He setteth them forever, and they are exalted (Job 36:7). What does this verse signify? That the Holy One, blessed be He, does not deny the righteous man the realization of his plans. Therefore He withdraweth not His eyes from the righteous. You may know this to be so from Abraham, who begot Isaac, who resembled him closely, as it is said: These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). And Jacob begot Joseph, who resembled him, as is said: These are the generation of Jacob: Joseph (ibid. 37:2). Reuben, Simeon, et al., are not mentioned here but only Joseph. It says also: Because he was the son of his old age (ibid., v. 3). (Word-play on zikunim (“old age”) and kunim (“features”).) Hence, He draweth not His eyes from the righteous.

And he that loveth him chasteneth him betimes (Prov. 13:24). This alludes to Abraham, who punished Isaac, taught him the law, and guided him in his ways, as it is written of him: Because that Abraham harkened to My voice, and kept My charge (Gen. 26:5). And it is also written elsewhere: And these are the generations of Isaac, Abraham’s son: Abraham begot Isaac (ibid. 25:19). This teaches us that he resembled his father in every respect; in beauty, wisdom, strength, riches, and (the performance of) good deeds. You know this to be so from the fact that though Isaac, at the time of the sacrifice, was thirty-seven years of age, and Abraham was an old man, yet he bound him and tied him as though he were a sheep, and Isaac did not resist. Scripture states: And Abraham gave all that he had unto Isaac, but unto the sons of the concubines that Abraham had, Abraham gave gifts (ibid., v. 5); that is to say, he distanced them from Isaac (so that he would have undisputed possession of the land). Hence, And he that loveth him chasteneth him betimes.

And these are the generations of Isaac, Abraham’s son (Gen. 25:19). May it please our master to teach us why peace-offerings (sacrifices) were instituted? (There are three kinds of peace-offerings: the thanks offering, in gratitude for blessings received; the votive offering, upon making a vow; and the free-will offering, as an act of piety.) R. Hiyya the son of Abba taught in the name of R. Judah: They were instituted because anyone who brings a peace-offering brings peace to the world.

Come and observe the importance of peace: Between the time that Sarah left the control of Pharaoh and when she came under the authority of Abimelech, Isaac was conceived. Whereupon people asserted: “It is hardly likely that this centenarian could father a son, she must have conceived either from Pharaoh or Abimelech.” In fact, Abraham also had some misgivings. What did the Holy One, blessed be He, do? He ordered the angel responsible for the formation of embryos to fashion this embryo in the exact likeness of his father, so that everyone would be forced to acknowledge that he was Abraham’s son. We know that this was so from the verse These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). Since the verse states Isaac, Abraham’s son, could we not know from those words that Abraham begot Isaac? Why then does Scripture add the words Abraham begot Isaac? Because everyone who looked at Abraham would exclaim: “Without doubt Abraham begot Isaac, since their countenances are so much alike.” Hence Scripture says: Abraham begot Isaac.

These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). Scripture states elsewhere in allusion to this verse: The father of the righteous will greatly rejoice; and he that begetteth a wise child will have joy of him (Prov. 23:24). Concerning whom did Solomon make this statement? He said it about Isaac. When Isaac was born, the entire universe rejoiced; the heavens and the earth, the sun and the moon, the stars and the planets. Why did they rejoice? Because the world would not have survived had Isaac not been born, as it is said: If My covenant be not with day and night, if I have not appointed the ordinance of heaven and earth (Jer. 33:25). My covenant refers to Isaac, as it is said: I will establish My covenant with Isaac (Gen. 17:21).

These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). Why does Scripture repeat itself by adding: Abraham begot Isaac? There were some men who whispered among themselves: “It is impossible that this centenarian and this woman of ninety gave birth to a son. This cannot be her offspring, she must have purchased him in the marketplace.” Hence, you find that when Isaac was weaned, Abraham arranged a banquet to which he invited the influential men of the government, while Sarah invited their wives. What did the women do? They said to each other: “Now we shall be able to prove whether or not he is actually her son.” Each of them brought her own son along but neglected to bring the child’s nurse. Soon, the children began to cry and the mothers exclaimed: “I have forgotten to bring the child’s nurse.” Whereupon, milk began to flow from Sarah’s breast, and she took the children and nursed them, as it is said: That Sarah should give children suck (Gen. 21:7). Then they all proclaimed: “In truth, Sarah gives children suck.” Hence it is said: Abraham begot Isaac.

These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). It is written in Scripture: No weapon that is formed against thee shall prosper; and every tongue that shall rise in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their due reward from Me, saith the Lord (Isa. 54:17). You find that Israel cried unto the Holy One, blessed be He: Master of the Universe, observe how the idolatrous nations persecute us, they do nothing but sit and conspire against us, as it is said: Behold Thou their sitting down and their rising up; I am their deliverer (Lam. 3:63). The Holy One, blessed be He, responded: To what avail are their conspiracies against you? I will void their decisions and destroy them, as it is said: I am their deliverer, and it is elsewhere written: Blessed be God the Most High, who delivered thine enemies into thine hands (Gen. 14:20).

Abraham begot Isaac (Gen. 25:19). R. Isaac stated; No generation lacks scoffers. While Nabal was shearing his flock, David sent some of his young men to him with the request: Give, I pray thee, whatsoever cometh to thy hand, unto thy servants, and to thy son David (I Sam. 25:8). But Nabal retorted: Who is David? And who is the son of Jesse? There are many servants nowadays that break away every man from his master; shall I then take my bread and my water and my flesh that I have killed for my shearers and give it unto men of whom I know not whence they are? (ibid., vv. 10–11). When David’s men returned and repeated Nabal’s words, he armed himself and his soldiers, and with their weapons started out to destroy Nabal. But one of the young men told Abigail, Nabal’s wife, saying: “Behold, David sent messengers out of the wilderness to salute our master; but he hath spoken rudely to them” (ibid., v. 14). As soon as she heard what had transpired, she prepared a gift which she took to David, as it is said: Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of corn … and she said unto her men: “Go on before me; I come after you.” But she told not her husband Nabal (ibid., vv. 18–19). Later on Scripture states: And it came to pass about ten days later, that the Lord smote Nabal so that he died…. and David sent and spoke unto Abigail to take her to him to wife (ibid. 38:39). After he had her brought to him, David stayed apart from her for three months to determine whether or not she had conceived with Nabal. After the third month, David had intercourse with her and she became pregnant. The scoffers in that generation asserted that she had actually conceived from Nabal. What did the Holy One, blessed be He, do? He ordered the angel in charge of the formation of embryos to fashion that embryo in the likeness of its father so that everyone would be forced to acknowledge that David was the father. We know that this is so from the verse And his firstborn was Amnon, of Ahinoam the Jezreelitess, and his second, Chileab, of Abigail, the wife of Nabal the Carmelite (II Sam. 3:2). Why does Scripture call him Chileab (khilav)? Because he was completely like his father (kulo av), and everyone who saw him said: “David is this child’s father.”

“These are the names of the children of Israel who came to Egypt with Jacob; each came with his household” (Exodus 1:1). That is what is written: “He who spares his rod hates his son, and he who loves him seeks for him admonition” (Proverbs 13:24). The way of the world is that a person whom another tells him: ‘So-and-so struck your son,’ he would harass him. What is the meaning when the verse states: “He who spares his rod hates his son”? It is to teach you that anyone who withholds rebuke from his son, his son will ultimately set out on a path of depravity and he will hate him. As we find regarding Ishmael, who was beloved (Literally, he had longings for his father, which could explain his father’s love for him.) by his father Abraham, who did not chasten him, and he set out on a path of depravity. He then hated him and expelled him from his home emptyhanded. What did Ishmael do? When he was fifteen years old, he began to bring an idol from the marketplace, and he played with it and worshipped it in the manner that he saw others doing. (Although he made it look like he was just playing with it and even mocking it, in fact his intention was to worship it.) Immediately, “Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing [metzaḥek]” (Genesis 21:9), and metzaḥek means nothing other than idol worship, like you say: “They rose to carouse [letzaḥek]” (Exodus 32:6). (This verse is written in the context of the sin of the Golden Calf.) Immediately, “She said to Abraham: Expel this maidservant and her son” (Genesis 21:10), so that my son will not learn his ways. Immediately, “the matter was very troubling in the eyes of Abraham regarding his son” (Genesis 21:11), because he emerged to a path of depravity. “God said to Abraham: Let it not be troubling in your eyes about the lad…everything that Sarah says to you, heed her voice” (Genesis 21:12). From here you learn that Abraham was subordinate to Sarah in prophecy. Immediately, “Abraham rose early in the morning, and took bread and a skin of water…” (Genesis 21:14), teaching you that he hated Ishmael because he set out on a path of depravity, and sent him and his mother Hagar emptyhanded, and for that reason expelled him from his home. Is it conceivable that Abraham, in whose regard it is written: “Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2), would send his wife and his son from his house emptyhanded, without garments and without sustenance? Rather, it is to teach you that once he [Ishmael] set out on the path of depravity, he [Abraham] paid no attention to him. (Consequently the verse states that he gave them bread and water, implying that he did not give them other means of support. ) What ultimately became of him? When he banished him, he sat at the crossroads and would rob people, as it is stated: “He will be a wild man” (Genesis 16:12). Similarly, “Isaac loved Esau” (Genesis 25:28); therefore he set out on a path of depravity, because he did not chasten him, as we learned: The wicked Esau violated five transgressions on that day. He consorted with a betrothed young woman, killed a person, denied the revival of the dead, denied the principle [of belief in God], and scorned the birthright. In addition, he desired the death of his father and sought to kill his brother, as it is stated: “Let the days of mourning for my father approach and I will kill Jacob my brother” (Genesis 27:41), and he caused Jacob to flee from his fathers. And he [Esau] too went to Ishmael to learn from him the path of depravity and to add to his wives, as it is stated; “Esau went to Ishmael, [and took Maḥalat the daughter of Ishmael…in addition to his wives, as his wife]” (Genesis 28:9). Similarly, David did not chastise Avshalom and did not chasten him, [and Avshalom] set out on the path of depravity. He sought to kill his father, he lay with his [father’s] concubines, and forced him to walk barefoot, weeping; and thousands and tens of thousands from Israel fell. In addition, he caused him endless hardships, as it is written: “A psalm by David when he fled from Avshalom, etc.” (Psalms 3:1). What is written afterward? “Lord, how numerous are my tormentors, etc.” (Psalms 3:2). The path of depravity (A wayward child) in a person’s household is worse than the war of Gog and Magog, as regarding Gog and Magog it is written: “Why do nations rage and peoples meditate in vain?” (Psalms 2:1), and there it is written: “Lord, how numerous are my tormentors.” David acted similarly with Adoniya, as he did not chasten him with chastisement and he did not scold him; therefore, he set out on the path of depravity, as it is written: “His father never distressed him, [saying: Why did you do so? …and she bore him after Avshalom]” (I Kings 1:6). But wasn’t Avshalom the son of Maakha, and Adoniyahu the son of Ḥaggit? What is: “And she bore him after Avshalom”? Rather, because [Avshalom] set out on the path of depravity because his father did not chasten him, and in Adoniyahu’s regard, it is written: “His father never distressed him,” he, too, set out on the path to depravity. Therefore, it is written: “And she bore him after Avshalom.” “And he who loves him seeks for him admonition” (Proverbs 13:24); this is the Holy One blessed be He. It is because he loves Israel, as it is written: “I have loved you, said the Lord” (Malachi 1:2) that he promotes them through suffering. You find three excellent gifts that the Holy One blessed be He gave to Israel, and he gave them all to them by means of suffering: The Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: “Happy is the man whom You afflict, Lord, whom You teach from Your Torah” (Psalms 94:12). The Land of Israel, as it is written: “For you know in your heart [that as a man rebukes his son, so the Lord your God rebukes you]” (Deuteronomy 8:5); what is written after it: “For the Lord your God will bring you [to a good land]” (Deuteronomy 8:7). The World to Come, as it is written: “For the mitzva is a lamp, the Torah is light, [and the reproofs of instruction are the way of life]” (This indicates that the way to merit everlasting life is through reproof, which involves suffering. ) (Proverbs 6:23). Anyone who chastises his son, the son adds love for his father and he honors him, as it is stated: “Admonish your son, and he will give you rest [and provide delights to your soul]” (Proverbs 29:17), and it is stated: “Admonish your son, as there is hope” (Proverbs 19:18). And he adds love for him, as it is stated: “And he who loves him seeks for him admonition” – because he sought for him admonition, therefore he loves him. You find that Abraham chastised his son Isaac, taught him Torah, and guided him in his path, as it is written in Abraham’s regard: “Because Abraham heeded My voice, [and kept My commission, My commandments, My statutes, and My laws]” (Genesis 26:5), and it is written: “And this is the legacy of Isaac, Abraham’s son: [Abraham begot Isaac]” (Genesis 25:19), to teach you that he was similar to his father in every sense; in beauty, wisdom, wealth, and good deeds. Know [that Isaac internalized Abraham’s lessons and accepted his authority], for he was thirty-seven years old when his father bound him, and it is written: “And Abraham was old, advanced in years” (Genesis 24:1), and he bound him and tied him, and [Isaac] did not prevent [him from doing so]. Therefore, “Abraham gave all that was his to Isaac” (Genesis 25:5); that is: “And he who loves him seeks for him admonition.” Similarly, Isaac would seek admonition for Jacob, as he taught him Torah and chastised him in his study hall, as it is stated: “Jacob was a simple man, [a dweller in tents]” (Genesis 25:27). He learned what his father taught him and then he took his leave from his father and secluded himself in the house of Ever to study Torah. Therefore, he merited blessing and inherited the land, as it is stated: “Jacob settled in the land of his father's residence, in the land of Canaan” (Genesis 37:1). Jacob our patriarch, too, chastised his sons, chastened them, and taught them his ways, until ultimately, there were none among them who was defective, as it is written: “These are the names of the children of Israel who came to Egypt [with Jacob]” (Exodus 1:1); the verse likened them all to Jacob, as they were all righteous like he was. That is: “And he who loves him seeks for him admonition.”

Another matter, “these are [ve’eleh] the ordinances,” Rabbi Abahu said: Every place where ve’eleh is written, it adds to the previous matter, and every place that eleh is written it rejects the previous matter. How so? “This is [eleh] the legacy of the heavens and the earth on the day that they were created” (Genesis 2:4). What did it reject? He had been creating heavens and earth and examining them. They were not pleasing to Him, and He would restore them to emptiness and disorder. When He saw this heavens and earth, they were pleasing to Him. He said: “This is the legacy of the heavens and the earth,” but what came before was not a legacy. Similarly, “this is [eleh] the legacy of Noah” (Genesis 6:9). What did it reject? It rejected the generation of Enosh, the generation of the Flood, and Keinan and his counterparts. Therefore it says: “The sons of Yefet, Gomer and Magog” (Genesis 10:2). (The Torah enters into great detail when enumerating the descendants of Noah, but not with the preceding generations.) Similarly, “this is [ve’eleh] the legacy of Ishmael son of Abraham” (Genesis 25:12), adds to the previous matter. Who are they? What is written beforehand, as it is stated: “She bore him (Ketura bore for Abraham.) Zimran and Yokshan” (Genesis 25:2). Here, too, “this is [ve’eleh] the legacy of Ishmael son of Abraham…the firstborn of Ishmael is Nevayot” (Genesis 25:12–13). They were wicked like them. (The sons of Ishmael were wicked like the sons of Ketura. ) Similarly, “this is [ve’eleh] the legacy [toledot] of Isaac son of Abraham” (Genesis 25:19) adds to the previous matter, to what was written beforehand: “The sons of Ishmael” (Genesis 25:16). Who was it? It was Esau and his sons, for he was a son of Isaac. If so, it may be said that since only “this is [ve’eleh] the legacy” is written, Jacob, too, who was part of the legacy of Isaac, is included with Esau? You find that every [time the word] toledot appears in the Bible it is written defectively, (It is written without a vav between the tav and lamed or without a vav between the dalet and the tav.) except for: “This is the legacy [toledot] of the heavens and the earth” (Genesis 2:4), and “this is the legacy [toledot] of Peretz” (Ruth 4:18). And there is a compelling reason why it says: “This is the legacy [toledot] of the heavens and the earth” in full. It is because the Holy One blessed be He created His world and there was no angel of death in the world. That is why it is complete. When Adam and Eve sinned, the Holy One blessed be He minimized all the toledot in the Bible. When Peretz arose, his toledot became full, because the Messiah will emerge from him, in whose days the Holy One blessed be He will eliminate death, as it is stated: “He will eliminate death forever” (Isaiah 25:8). That is the reason that toledot of the heavens and earth and toledot of Peretz are full. This is the reason that toledot of Isaac is defective, to exclude Jacob from the category of the wicked. (The Messiah can also be traced back to Jacob, and therefore the word toledot should have been written regarding Isaac with the vav. It is written without the vav as an indication that it is referring only to Esau and not to Jacob. ) Similarly, “this is [eleh] the legacy of Jacob” (Genesis 37:2), it rejected the chieftains of Esau. Similarly, “these are [ve’eleh] the names of the children of Israel” (Exodus 1:1), adds to the previous matter. Who were they? Those who were written beforehand: The children of Reuben and the children of Simeon. (This is a reference to the listing of the descendants of Jacob who came down to Egypt (see Genesis 46:8–27). ) Similarly, “this is [ve’eleh] the legacy of Aaron” (Numbers 3:1) adds to the previous matter. Who were they? Those who were written beforehand: “These are the counted, that Moses and Aaron…counted” (Numbers 1:44). Just like those beforehand were righteous, so, too, these were righteous. (Although the verses regarding Aaron proceed to list Nadav and Avihu, who were killed due to the offering of a strange fire before God (see Numbers 3:2–4), on the whole they were still considered righteous. ) Here, too, “these are [ve’eleh] the ordinances” adds to the previous matter, that which was written beforehand: “There He instituted for it statutes and ordinances” (Exodus 15:25). Another matter, “these are [ve’eleh] the ordinances.” What is written before this portion? “They shall judge the people at all times” (Exodus 18:22). And it says here: “These are the ordinances,” and the [Ten] Commandments are in the middle. This is analogous to a noblewoman who was walking, an armed guard on this side and an armed guard on that side, and she was in the middle. So, too, the [giving of the] Torah had justice before it and justice after it and it was in the middle. Likewise it says: “I walk on the path of righteousness” (Proverbs 8:20). The Torah says: In which path do I walk? I will walk in the path of those who perform righteousness. “In the midst of the paths of justice” (Proverbs 8:20), the Torah in the middle and justice before it and after it; before it, as it is stated: “There He instituted for it statutes and ordinances,” justice after it, as it is stated: “These are the ordinances.”

How pleasant is the Musar of Love. Anyone whom Hashem loves, God brings down upon them suffering. You find three good gifts that God gave to Israel; and they were only given by way of suffering. These are them: Torah, the Land of Israel, and the World to Come.

The fact that Isaac's features reflected those of his father Abraham is pointed out by Rashi on Genesis 25,19. Rebeccah's features were like those of Sarah, as the Zohar points out on Genesis 24,67: ויביאה יצחק האהלה שרה אמו, "Isaac brought her (Rebeccah) into the tent of his mother Sarah." Rabbi Yossi questioned why the Torah did not say לאהל שרה אמו. He explains that the letter ה at the beginning of a word indicates that this was a special tent, the one that contained the Presence of the שכינה. As long as Sarah had been alive, G–d's Presence had never departed from that tent; Sarah had kept a light burning from one Sabbath Eve to the next. This light went out when Sarah died. Now that Rebeccah entered, it began burning again. The reason that the verse mentions Sarah by name, [after all we all know that Isaac's mother was Sarah! Ed.] is to tell us that Rebeccah was like Sarah in all respects. Rabbi Yehudah adds that just as Isaac's features resembled those of his father so much that he was frequently mistaken for Abraham, so Rebeccah's features resembled those of Sarah to such an amazing degree that this had to be emphasized. The Torah points out that Isaac was comforted so as to show us that this was because he had found such a perfect replacement for his mother. The Torah deliberately avoids saying that Isaac was consoled over Sarah's death, but mentions only אחרי אמו, to show that he found continuity. Thus far the Zohar.

The cynics of the time were saying, “Sarah became pregnant through Avimelekh. See how many years she lived with Abraham without being able to have a child by him.” What did the Holy One blessed be He do? He made Isaac’s facial features exactly resemble those of Abraham, so that everyone had to admit that Abraham begat Isaac. This is what is meant by the words “Abraham begat Isaac” – there was clear evidence that Abraham was Isaac’s father. (.Rashi to Bereshit 25:19, on the basis of Bava Metzia 87a.)

You have to appreciate that in the period under discussion [prior to the revelation at Mount Sinai in which all the holy souls participated Ed.] the holy souls had not yet been separated from the regions in which they were imprisoned. Seeing that Abraham's family was recognised as a region where holiness had found a foothold, both he and Sarah being the first proselytes, anyone who would subsequently convert to Judaism would be called either Abraham if a male or Sarah if a female. It is a fact that holy members of a holy species look for other members of the same species. Abraham was still incomplete in this regard as neither he nor his son Isaac had as yet produced female offspring, i.e. holy female souls. Perhaps this is even the reason that we are told in Genesis 25,19: "Abraham begat Isaac," to remind us that he had succeeded only in producing a holy male soul. This situation still existed when Isaac sent out Jacob to secure a wife. The holy female souls had not yet been separated from their place of imprisonment. Isaac therefore had to send Jacob to search for his lost mate, i.e. the girl in whose body such a holy soul was imprisoned.

ספר תולדות אדם, “the book relating the descendants of man.” According to Nachmanides this is an allusion to the entire Torah which is perceived as the ספר תולדות אדם. If it were not so, the Torah should not have used the expression ספר, “book,” but should simply have written אלה תולדות אדם, just as we find in Genesis 25,12 when the descendants of Ishmael are enumerated, or in Genesis 25,19 where the descendants of Yitzchak are listed. Maybe the meaning of the word ספר in this instance is חכמה, “wisdom,” just as we find it in the ספר יצירה where the expression is ספר וספור as we already mentioned on a previous occasion. The “wisdom” referred to is not ordinary human wisdom but celestial wisdom, a wisdom which would have been man’s had he not sinned. The thrust of our verse then would be: “this book contains the wisdom which should have been an integral part of every human being.” The true descendants of man are not his biological children but his accomplishments in the field of Torah knowledge. The tasks that need to be performed on earth which require a human population could be carried out by someone other than man if need be. This is what Ben Azzai had in mind when he explained that he would not preoccupy himself with marrying and begetting children as his longing was concentrated solely on Torah (Yevamot 63). The complete verse therefore means: “for this book which represents the celestial wisdom, something that ought to belong to every human being seeing he had been created בדמות אלוקים עשה אותו, in the likeness of G’d He made him on the very day that G’d created man.” You will now understand why the Torah saw fit to mention the word אדם twice in this verse.

This is the mystical meaning of: “Abraham begot Isaac” [Genesis 25:19]. When Isaac found the Divine Presence in a state of utter wholeness and fullness from the light of Ḥesed, by means of Abraham’s rectifications, he sensed the deficiency in the Divine Presence, that it was still unfit to receive all that is included in the intent for the Creation, as stated. He therefore went and rectified it into a receptacle, so that it would be fit to receive all the perfection that was desired and incorporated in the intent for the Creation. That is, he awakened the desire to receive from Him as well, but only in the form of a receiving in order to give. This means that one has a great desire to receive, but only because the Giver wishes it to be so. Had the Giver not wished for this, there would be no desire in [the receiver] whatsoever to receive from Him.

The book of Genesis falls naturally into four large sections. The first, usually termed the “Primeval History” (Chaps, 11–11), begins with creation and progresses through the early generations of humanity, ending in Mesopotamia. The second (Chaps. 12 through 25:18) is the cycle of stories concerning Avraham, the father of the people of Israel. Part III (Gen. 25:19 through Chap. 36) deals in the main with stories about his grandson Yaakov. The final section (Chaps. 37–50) is the tale of Yosef and of how the Children of Israel came to live in Egypt (thus paving the way for the book of Exodus).

What did Abraham, our forefather, do? He went and invited all of the great men of that generation, and Sarah, our foremother, invited their wives. Each and every one of the wives brought her child with her but did not bring her wet nurse. And a miracle occurred to Sarah, our foremother, and her breasts were opened like two springs, and she nursed all of these children. And still those people were gossiping and saying to each other: Even if Sarah, at ninety years of age, can give birth, can Abraham, at one hundred years of age, father a child? Immediately, the countenance of Isaac’s face transformed and appeared exactly like that of Abraham. Everyone exclaimed and said: “Abraham fathered Isaac” (Genesis 25:19).

The Gemara relates: And on another occasion, the descendants of Ishmael and the descendants of Keturah came to judgment with the Jewish people before Alexander of Macedon. They said to the Jewish people before Alexander: The land of Canaan is both ours and yours, as it is written: “And these are the generations of Ishmael, son of Abraham, whom Hagar the Egyptian, Sarah’s maidservant, bore unto Abraham” (Genesis 25:12), and it is written: “And these are the generations of Isaac, son of Abraham” (Genesis 25:19). Therefore, the land should be divided between Abraham’s heirs.

And these are the descendants of Yitzchok son of Avraham. Avraham was the father of Yitzchok.

These are the generations of Izhak bar Abraham. And because the appearance of Izhak resembled the appearance of Abraham, the sons of men said, In truth Abraham begat Izhak.

ויהי יצחק בן ארבעים שנה, Rashi’s comment on this apparently historically irrelevant detail, is that the Torah informed us that Yitzchok, after marrying Rivkah, waited for three years until she was old enough to engage in intercourse and become pregnant. (14 years old) [In his commentary on Genesis 24,16, item 91 Rabbi Kasher in his Torah Shleymah, deals at length with the conflicting opinions about Rivkah’s age at marriage. Sifri on Deuteronomy 34,7 claims that Rivkah lived to the age of 133 years, same age as that of Kehat, son of Levi. Our author calculates that if Rivkah had only been 3 years at the time when she was married that calculation would be wrong by eleven years. He proceeds to give details tracing the various ages of our patriarchs and matriarchs down to the birth of Kehat. He also understands the Midrash according to which Avraham heard about the fact that Betuel had fathered Rivkah as not meaning that this had occurred at the same time as the akeydah, but that Avraham had belatedly heard about this. As proof that Rivkah could not have been only 3 years old when Eliezrer met her, he cites the fact that her brother and mother refer to her as a נערה, a term never applied to someone younger than 12 and a half years of age. The well known traditional historic text known as seder olam in its first chapter, also writes that when Avraham returned from the Akeydah he was told that Rivkah had been born. The meaning of that Midrash was that she had been born some time ago. Another proof that she was of age is that we have an iron clad rule that parents must not marry off a girl who has already reached puberty unless she has been asked and given her consent.] The fact that in our chapter Rivkah’s family proceeds to ask for her consent proves that without it the parents could not have married her off.

מפדן ארם, according to Rashi, this is identical with the region elsewhere described as שדה ארם, (Hoseah 12,13 also sometimes described as שדה פדן. In Arabic it appears as פדן שדה. Yaakov is described in Hoseah 12,13 has having fled from .שדה ארם

אחות לבן הארמי, the sister of Lavan from Aram. It is the custom of the Torah to describe the elder brother of a girl/woman as someone’s ancestry. Compare: מרים אחות אהרן, “Miriam, Aaron’s sister” (Exodus 15,12) or מחלת אחות נביות, “Machalat, Nevayot’s sister.” (Genesis 28,15)

ויהי יצחק בן ארבעים שנה, Yitzchok was forty years old, etc.” According to Rashi, the forty year old Yitzchok married a three year old Rivkah. This is difficult as we have learned from the Sifri that there were three people who reached the same age, i.e. Kehat, Ben Azzai and Rivkah, and the Torah stated that Kehat died at the age of one hundred and thirty three. (Exodus 6,18.) If this were correct she must have been eleven years older than three when she married Yitzchok. [There is no Sifri on the Book of Genesis, but the Midrash hagadol, which originated in Yemen, also claims that Rivkah was 14 years old when she married Yitzchok. Ed.] Rashi’s calculation goes as follows: Rivkah was married at 3 years, and was 23 years old when she gave birth to Esau and Yaakov. Yaakov was 63 years old when he fled to Padan Aram as Rashi explains at the end of this portion. He then spent 14 years in the academy headed by Ever, great grandson of Noach. After that he worked 20 years for his uncle Lavan. He spent 2 years on his return journey home during which time he was informed by Rivkah’s nursemaid that his mother had died, as Rashi explains at the end of parshat Vayishlach, in connection with the burial of that nursemaid called Devorah, and the naming of an oak tree after her. According to this calculation, Rivkah could not have lived to an age older than 123 years. This is also the opinion of Rabbi Yehudah according to whom Rivkah must have been 14 years old when she got married. If you accept that view, Rivkah died at the age of 133. According to this calculation, what we read in seder olam, chapter 1, that Avraham was informed about the birth of Rivkah while on the way home from the binding of Yitzchok, she must have been 11 years old already at that time. This is what bothered Rabbi Moshe Shlomoh ben Avraham known by the acrostic אנסימא"ן, when discussing that a virgin is given 12 month between betrothal and consummation of the marriage (Talmud tractate Ketuvot, folio 57) The Talmud there derives this from the words in our portion, when Rivkah’s family demanded 12 months delay from Eliezer before Rivkah going with him. If Rivkah had been 14 years old already, she would have been considered an adult, and her father would not have had the right to tell her what to do (unless she still continued to live in his house) The Talmud there gives a girl who is over twelve and a half years old at betrothal only thirty days before becoming wed to her fiance, just as the length of time required before a widow can remarry. Our author leaves the question open, not having heard how to reconcile these data to the satisfaction of all scholars.

OF PADDAN. Paddan means a field. It has the same meaning in Arabic. (Similarly Rashi.)

THE SISTER OF LABAN. Laban is mentioned because he was better known and more revered than her father. Elisheba…the sister of Nahshon (Ex. 6:23), is similar.

ויהי יצחק בן ארבעים שנה, When Isaac was forty years old, etc. The reason the Torah reports the age at which Isaac married, something that we were not told concerning Abraham, is in order to to explain why Isaac married so late. The words בקחתו את רבקה, explain that he had to wait that long in order to marry this particular girl. The words: "לו לאשה" "for him as a wife," spell out that only this woman could have fulfilled the role of becoming Isaac's wife. Prior to Rebeccah's birth no בת זוג, suitable potential wife, had existed for Isaac. We have explained in the last פרשה that Rebeccah was very young, having only been born when Isaac lay bound on the altar (at the age of 37) and thus became capable of fathering issue. Under the circumstances no criticism can be levelled at Isaac for not getting married earlier. Rebeccah was only three years old when Isaac married her.

בת בתואל הארמי…אחות לבן, the daughter of Bethuel from Aram,..sister of Laban. The Torah does not repeat this information in order to remind us who Rebeccah was but in order to defend Rebeccah against possible accusations. Inasmuch as the Torah tells us in the next verse that G'd responded to Isaac's prayer (though both of them prayed simultaneously), someone might have concluded that Rebeccah did not merit that her prayer should be answered by G'd; the Torah explains therefore that the only reason G'd did not respond to her prayer at the time was the fact that her father was the wicked Bethuel. Repeating the information that this Bethuel was an ארמי, is an allusion to the other way of spelling these letters, i.e. רמאי, swindler. The Torah deliberately did not mention the town Bethuel lived in in order to have a chance to allude to the fact that the man was a swindler.

The reason that the Torah again mentions that Rebeccah was a sister of Laban, something we already knew from the encounter of Eliezer and Laban at the well, is in order explain why such a fine woman gave birth to the wicked Esau. Having both a father who was a swindler and a brother who was a master swindler in her background, the marvel was Rebeccah's innocence, not the fact that one of her sons might turn out to be wicked. Baba Batra 110 already remarks that most sons turn out to have a character resembling that of their mother's brothers. The Torah attests that Rebeccah herself was an absolutely righteous woman when Isaac her husband is described as praying in the presence of his wife. Should you ask why Isaac did not examine Rebeccah's brother's character before he decided to marry her, we have already answered that she was the only woman who was his בת זוג, divinely appointed to become his wife. Had this not been so Isaac would never have married the sister of a wicked person such as Laban.

The words אחות לבן also allude to the reason that Rebeccah was barren for so many years. According to Bereshit Rabbah 60,13 this was in order that her fertility could not be credited to the blessings bestowed upon her by her brother Laban in 24,60. The Torah therefore alludes to the cause of barrenness before mentioning the fact that she could not conceive. It was because she was Laban's sister that she needed to wait to conceive until her husband's prayer.

ויהי יצחק, the verse tells us that G’d intervened benevolently in Yitzchok‘s life just as He had done in the life of his father; Rivkah too was barren, unable to conceive children unless through a miracle. The fact is proven when we consider that Yitzchok married her at 40 and until he was sixty he could not father a child. G’d had deliberately intervened in the bodies of our matriarchs in order to demonstrate to the nations of the world that He loved Avraham and Yitzchok and therefore He performed miracles to enable their wives to bear children for them. Our sages in Yevamot 64 conclude from the above that G’d so looked forward to the prayers of the patriarchs that He quasi provoked them into praying for the gift of children.

מפדן ארם, from the fields of Aram. Padan Aram is referred to as the field of Aram in Hoseah 12,13. Also in Arabic, the place is known as “the field of Padan.” Alternatively, according to Bab Kama 96, it is possible that the word פדן describes a pair of something, such as a pair of oxen being referred to in the Talmud as פדנא דתורי. There were two countries [according to our author. Ed.] both of which straddle the river Euphrates, one being Aram Tzova, the other Aram Naharayim. This is why each is described as if it were a pair. We know of other “Arams” that are “pairs,” such as ארם דמשק and ארם בית רחב, (Samuel II 10,6). Seeing these localities were each very close to the other they are referred to as if they were twin cities, pairs. It appears that פדן ארם was part of the land known as אור כשדים, whereas ארם נהרים was part of the region known as חרן.

אחות לבן הארמי, because the family was known through him and he conducted the affairs of that house, as we have explained at the time.

בן ארבעים שנה, he is described as 60 years old when the twins Esau and Yaakov were born to him by Rivkah. (verse 28) From the combination of these two verses we know that Rivkah had remained barren for 20 years.

בן ארבעים שנה FORTY YEARS OLD — For when Abraham came from Mount Moriah he received the news that Rebecca was born (22:20). Isaac was then thirty-seven years old, because at that time Sarah died and from the birth of Isaac until the Binding — when Sarah died — there were 37 years since she was 90 years old when Isaac was born and 127 when she died, as it is said, (23:1) “And the life of Sarah was [one hundred and twenty seven years]” — thus Isaac was then 37 years old. At that period Rebecca was born and he waited until she was fit for marriage — 3 years — and then married her (Seder Olam).

בת בתואל מפדן ארם אחות לבן THE DAUGHTER OF BETHUEL THE SYRIAN OF PADAN-ARAM, THE SISTER TO LABAN —Has it not already been written that she was the daughter of Bethuel and sister of Laban of Padanaram? But we are told these facts once more to proclaim her praise — she was the daughter of a wicked man, sister of a wicked man, and her native place was one of wicked people, and yet she did not learn from their doings (Genesis Rabbah 63:4).

מפדן ארם FROM PADAN-ARAM — Because there were two Arams — Aram-Naharaim (Mesopotamia) and Aram-Zoba — it is called Padan-aram, (Padan meaning pair). It has the same meaning as צמד in the phrase צמד בקר (Samuel 11:7) which we know signifies a pair of oxen and which is translated in the Targum by פדן תורין a Padan of oxen, so that we see that Padan means a pair. Some, however, explain Padan-aram to be the same as (Hosea 12:13) “the field (country) of Aram”, because in the Arabic language a field is called Padan.

Nicht umsonst hören wir, daß Jizchak bereits vierzig Jahre alt war, als er Rebekka heiratete. So sehr es Abrahams innigster Wunsch und ängstliche Sorge war, daß Jizchak die entsprechende Gattin bekomme, ließ er ihn doch erst vierzig Jahre alt werden, obgleich er bei seinem hohen Alter doch nicht wissen konnte, wie lange er noch leben würde. Allein eben diese Zögerung dürfte aus derselben Sorge erwachsen sein. Jizchaks Charakter sollte erst volle, männliche Selbständigkeit und Reife erlangt haben, damit er nicht nur materiell, sondern auch geistig die ganze Stütze der Gattin werden konnte. Deshalb auch das, nach der Überlieferung, noch vollkommene Kindesalter der Rebekka (worauf ja auch schön oben das הסר) נַעְַרָ) hinweisen würde — siehe daselbst — wenn sie nicht als אילונית gleichwohl an Jahren schon älter gewesen sein könnte), damit sie unter dem um so mächtigeren Einfluss des abrahamitischen Geistes umsomehr eine Sara werden könne. Wir haben schon den schneidenden Gegensatz zwischen Rebekka und ihrer Umgebung kennen gelernt. Gleichwohl erinnert uns die Schrift nochmals an ihre aramäische Herkunft und Verwandtschaft. War gleich Jizchak Abrahams Sohn und hat Abraham und nur Abraham auf ihn einen Einfluss geübt, und war er so zu einem echten Sohn Abrahams gereift, so war Rebekka doch, trotz ihrer unleugbaren Vorzüge, die Tochter eines Aramiten, in Aram geboren und erzogen, und die Schwester eines der ausgeprägtesten Aramiten: Labans! Wenn nach dem Erfahrungssatz unserer Weisen die meisten Söhne den Mutterbrüdern ähneln — רב בנים הולכים אחר אחי האם — welche Kinder würden aus dieser Ehe zu erwarten gewesen sein, wenn die meisten Ebenbilder ihres Oheims geworden wären? — und so sind wir von vornherein auf den später hervortretenden Zwiespalt vorbereitet, werden uns nicht wundern dürfen, daß auch ein Esau erscheint, werden uns wundern, neben ihm doch einen Jakob zu finden.

אחות לבן הארמי, and from her emerged Esau who was similar in character to the brother of his mother.

For when Avraham returned from Mount Moriah... The verse’s statement that Yitzchok was forty needs no support. Rather, Rashi is answering the question: Why did Yitzchok not marry when he was eighteen or twenty? He fulfilled all the Torah, and was a beloved, only son to his father and mother. They should have married him off as soon as he was fit to have children. Rashi answers [that they waited for his destined mate to be born]: “For when...” (Re’m)

And at that time Rivkah was born. He waited for her... Otherwise, why did he wait so long and not marry her as soon as he received the news? [This question arises] because properly speaking, Yitzchok should have married earlier — but could not, as Avraham did not want to marry him to a Canaanite woman. We see this from, “After these words... Milkah has also born children to Nachor” (22:20). There Rashi comments, “The words of the thoughts that came about as a result of the Akeidah...”

Until she was fit for marriage — three years — whereupon he married her. Although she was not fit to conceive, he married her nonetheless, so he would not have improper thoughts.

That she was the daughter of a wicked person and the sister of a wicked person... You might object that the question still stands. When it said before that she was Besueil’s daughter and Lavan’s sister, we could have learned the same lesson, [so why is our verse needed?] The answer is: By writing this verse, Scripture is testifying that she truly was righteous and did not learn from their deeds.

Isaac was forty years old when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, who was the sister of Laban the Aramean, to be his wife. Padan means field; there is a similar word in Arabic. 1

קחתו את רבקה, “when he married Rivkah, etc.” Rashi claims that Rivkah was only three years old when she became married to Yitzchok. This is very difficult to accept in view of the fact that the Torah had referred to her repeatedly as נערה, a term used for girls at least 12 years old. This in turn would raise the question why Yitzchok did not divorce Rivkah after she had not born a child after 10 years of marriage, and according to the Talmud Ketuvot 64, in that event a husband should divorce his wife. If so why did Yitzchok even wait for 20 years before he prayed for Rivkah to have children? The Talmud answers the question by explaining that Yitzchok’s situation was unusual in that Rivkah had been biologically unable to have children during the first ten years of her marriage as she had been too young to bear a healthy child. In the Sifri, a sage is quoted giving Rivkah’s age at her marriage as 14 years. Such divergences of opinion between different sages quoted in a Midrash are not unusual, although in this instance that sage has to confront the question why it took Yitzchok 20 years before he prayed for children.

אחות לבן הארמי, “sister of Lavan from Aram.” It is customary for the Torah to provide the name of the elder brother of a girl as part of her genealogy.

“Isaac was forty years old when he took Rebecca” [25:20]. Isaac was forty years old when he took Rebecca to wife. Rashi asks a question here. How is it Isaac should go for so long without a wife? Our sages said that one should marry at eighteen. Rashi asks another question. What does the verse teach us that Isaac was forty years old? The explanation is that he could not take a wife before the age of forty. He had to wait until Rebecca was three years old, when she was appropriate for him to sleep with her. (Rashi, Genesis, 25:20.) Isaac could not take a kosher wife except Rebecca, who was his wife from God. Therefore, the verse tells us that he was forty years old. That is, he waited until Rebecca was ready for him to sleep with her. From here we learn that anyone who lies with his sister or someone who is not permitted to him and she is three years old, he has committed a sin, since when she is three years old, she is a proper woman. (I could not find this discussion in the Toldot Yizhak.)

“Daughter of Bethuel the Aramean of Paddan-aram, sister of Laban” [25:20]. Here Rashi asks a question. Why does the verse have to say that Rebecca was the daughter of Bethuel and the sister of Laban? We already know this. The explanation is that the verse says another time that Rebecca was Bethuel’s daughter and the sister of Laban because they were both evildoers, just like Rebecca was pious and did not learn from the deeds of the evildoers. (Rashi, Genesis, 25:20.)

It is part of civilised behaviour to giftwrap offerings. Already Joseph's brothers giftwrapped their father Jacob's gift at the time they had been invited to lunch with Joseph. (Genesis 43,25) "They prepared the gift until Joseph would arrive at noon." Therefore, halachah, Jewish law requires that when a variety of species are brought as bikkurim, they must be suitably separated and presented species by species. The basket itself is also an integral part of the whole offering. "And you shall proceed to the place" (26,2) indicates, that personal attention is preferable to despatch of a delegate to perform this mitzvah. Since the delegate could not have recited the whole passage of the prayer, (due to the nature of its wording) it is clear that the proper way to perform this mitzvah is by doing it personally. The whole procedure then is a practical demonstration of the "you have enthroned G'd" syndrome, a realisation of the verse "For I will proclaim the name of the Lord, render greatness to our Lord." (Deut.32,3) The processional described by the Tossephta, has great psychological significance then. When reading through the statement made on the occasion of presenting the first fruit, it becomes clear that possession of the land is not the result of military conquest, but that the land was a gift from G'd. The priest accepts the basket in the middle of the declaration, i.e. he interrupts the declaration, so as to show that our gratitude needs to be expressed both in general terms (possession of the land) and in specific terms (our personal share of the bounty G'd bestows on this land) (2) The "you will answer" is to be understood as the stage following deposition of the basket of fruit before the altar. At that time, the donor invites the people to acknowledge the gift of the land, after which he himself acknowledges the personally experienced bounty of the Lord. (4) The "confession" containing a reference to Laban, is to contrast our descent to Egypt with our Exodus. Had it not been for the fact that Jacob had married four daughters of Laban, and that he referred to himself as a blood relation of Laban "the brother of my mother," the hatred and jealousy that existed between the brothers (Jacob's sons and Joseph) could not have been accounted for. As it was, it may have been somewhat hereditary, maternally, since all the brothers were grandsons of the envious and jealous Laban. Had it therefore not been for that blood relationship, Joseph would not have caused his family's eventual bondage in Egypt. He would never have come to Egypt in the first place. Whereas the brothers' descent into Egypt then was caused in no small measure by their own inadequacies, their descendants' exodus had nothing to do with their abilities. However "the Lord took us out from there." It was all G'ds doing. (5) The admission that even the source of individual success flows from the altar, which far from consuming our wealth is its true source, is emphasized by the swinging over the altar of the bikkurim'm the various directions. The word arami, is the word rama-i reversed. Laban is called the arami, since a swindler "reverses" the truth. Just as one appreciates a precious stone more if it had been the gift of a high ranking person, its inherent value being enhanced by the recipient's knowledge that he is held in high esteem, so something similar occurs in the case of bikkurim. When the farmer's efforts are crowned with success, he feels as if he is a recipient of a gift from His Maker, the master of the universe. A gift which originates from on high, is doubly treasured. Harvests therefore are celebrated. Vesamachta bechol hatov, you shall rejoice with all the good. (26,11) The way this joy is expressed in practice includes the Levite, the stranger etc. whose status re ownership of the land precludes him from participating directly in this bounty. The generosity displayed at such a time by the Jewish landowner is described in our opening Midrash as the floral contribution made by the bride to the home she establishes with her groom. The groom will, of course, respond by further increasing and matching the gifts already contributed by his bride.

"And Isaac was forty years old when he took Rivkah for a wife" (Gen. 25:20). Why is Yitzchak's age given here? Isaac was included within north and south, which are fire and water, and was then forty years old when he took Rivkah. Further, the text, "As the appearance of the bow" (Ezekiel 1:28), means green, white, and red. She (the Nukva) was three years old when he seized it, when he took Rivkah. And he sired a son when he was sixty so that he would properly sire Jacob who, as the issue of a man of sixty years, held on to all and became a whole man.

Midrash Ha'Ne'elam "And these are the generations of Isaac, Abraham's son, Abraham begot Isaac" (Gen. 25:19). Rabbi Yitzchak began the discussion with the verse: "The mandrakes give a fragrance..." (Shir Hashirim 7:14). The sages taught that in the future, the Holy One, blessed be He, will raise the dead and shake the dust off them. As a result, they will no longer be made of dust, as they were when first created from dust, which does not endure, as it is written, "And Hashem Elohim formed man of the dust of the ground" (Gen. 2:7).

[3] Another interpretation: "And Zion said, 'The Lord has forsaken me.' David said, 'I have considered the days of old, the years of ancient times. Have you forever rejected us? Will you be angry with us forever?' (Psalm 77:6-8). What did Zion mean when she said, 'The Lord has forsaken me'? She meant to say, 'I have considered all the days since creation and have not been redeemed. I considered the days of menstruation, as the prophet said, "Their way was like the uncleanness of menstruation before me" (Ezekiel 36:17). I considered the days of childbirth, as the prophet said, "Therefore, he will give them up until the time when she who is in labor bears a child" (Micah 5:2). I thought about the generations, as it is written "May his days be like those of a generation (Psalm 71:7)." I thought that twenty years had passed since Isaac desired to have children, as it says "Isaac was forty years old when he took Rebekah... (Genesis 25:20)," and he had a son at the age of sixty, as it says "Isaac was sixty years old when they were born (Genesis 25:26)." I thought and was not redeemed. I thought that twenty-two years had passed for Jacob, corresponding to the twenty-two years that Joseph was separated from him [his father], and after twenty-two years he was reunited with him, as it says "Joseph is still alive (Genesis 45:28)." I thought and was not redeemed. I thought that Babylonian rule lasted for seventy years, as it says "When Babylon reaches seventy years (Jeremiah 29:10)," and I thought that the rule of Media and Greece would also end, but I was not redeemed. For many years, Aram enslaved me, and I was not redeemed. Has God forgotten how to pity? (Psalm 77:10), or perhaps "Has His faithfulness disappeared forever?" (Psalm 77:9). Therefore, I say, "God has abandoned me." (Isaiah 49:14)

“Isaac was forty years old when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife” (Genesis 25:20). “Isaac was forty years old [when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife]” – Rabbi Yitzḥak said: If it is to teach that she is from Aram Naharayim, and is it not already stated: “From Padan Aram,” why does the verse state “Aramean” – “daughter of Betuel the Aramean [haarami]”? (Somebody who lived in Padan Aram was called an Aramean.) Why does the verse state “sister of Laban the Aramean”? Rather, it is coming to teach you: Her father was a charlatan [ramai], her brother was a charlatan, and the residents of her place were likewise so, but this righteous woman who emerged from their midst, to what is she comparable? It is to a “lily among the thorns” (Song of Songs 2:2). “He went to Padan Aram” (Genesis 28:5). Why does the verse state: “To Laban the Aramean”? (Genesis 28:5).It teaches that he included them all in deceit.

“Like a lily among the thorns, so is my love among the girls” (Song of Songs 2:2). “Like a lily among the thorns,” Rabbi Yitzḥak interpreted the verse regarding Rebecca, as it is stated: “Isaac was forty years old, and he took Rebecca, daughter of Betuel the Aramaean of Padan Aram, the sister of Laban the Aramaean, [to be his wife]” (Genesis 25:20). If it is to teach that she was from Padan Aram, why does the verse state: “Sister of Laban the Aramean”? (Why does the verse emphasize that her father was an Aramean and her brother was an Aramean and that she was from Padan Aram?) Rather, her father was a swindler [ramai], her brother was a swindler, and the people of her area were swindlers, and this righteous woman emerged from their midst. To what is she comparable? It is to a “lily among the thorns.” Rabbi Pinḥas said in the name of Rabbi Simon: It is written: “Isaac sent Jacob and he went to Padan Aram, to Laban son of Betuel the Aramean,” thereby including all of them in swindling. (By mentioning “Aramean” at the end of the verse, it implies that all those mentioned in the verse were swindlers. Yet Jacob did not learn from their corrupt ways (Etz Yosef).)

“You shall not act in accordance with the practices of the land of Egypt in which you lived, and you shall not act in accordance with the practices of the land of Canaan where I am bringing you, and you shall not follow their statutes” (Leviticus 18:3). “In accordance with the practices of the land of Egypt” – that is what is written: “Like a lily among the thorns” (Song of Songs 2:2). Rabbi Yitzḥak interpreted the verse regarding Rebecca, as it is stated: “Isaac was forty years old [when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife]” (Genesis 25:20). If it is to teach that she was from Padan Aram, why does the verse state that she was the sister of Lavan the Aramean? (Once the verse states that she was from Padan Aram, why did it need to state that her father and brother were Arameans (see Bereishit Rabba 63:4). ) Rather, her father was a deceiver [ramai] and the people of her locality were deceivers, and this righteous woman emerged from their midst. To what is she comparable? To a “lily among the thorns.” Rabbi Pinḥas said in the name of Rabbi Simon: It is written: “Isaac sent Jacob and he went [to Padan Aram; to Laban, son of Betuel the Aramean]” (Genesis 28:5), he included them all in deceit. (The fact that the verse refers to Lavan son of Betuel the Aramean is to imply that Lavan and Betuel acted with deceit. The fact that the place was called Padan Aram implies that all the people of that locale acted with deceit. )

ויהי יצחק בן ארבעים שנה בקחתו את רבקה. Rashi comments on this verse that Abraham on his return from Mount Moriah heard of Rebeccah's birth. Isaac was 37 years old at the time,etc. Why did Rashi have to inform us of these facts? They are spelled out in the Torah!

וילבישם, “He clothed them.” It would have been more appropriate for the Torah to write כתנות עור ללבוש, ”coats of leather to serve as clothing.” This is the way Yaakov described it when he asked G-d for בגד ללבש, “clothes to wear” in Genesis 25,20. According to the plain meaning of the text the Torah simply wanted to relate the fact that they were being clothed to G-d Himself to show G-d’s loving concern and His pity for His creatures. Even though they had sinned, this did not mean that G-d no longer related to them with feelings of fondness. He, personally, engaged in the act of dressing them. We find that G-d related similarly to the Jewish people in the desert when He personally provided them with manna. G-d is on record with these words that he Himself made the manna rain down from heaven. We read in Exodus 16,4 “Here I will make manna rain down for you from the heaven.” This was in spite of the fact that the Israelites had committed a sin similar to that of Adam and Chavah He did not cease to relate to hem lovingly. He never stopped providing them with manna during all the forty years in spite of grievous sins committed at one time or another. This is what Ezra referred to when he said (Nechemiah 9,20) ומנך לא מנעת מפיהם, “and You did not withhold Your manna from their mouths.” From this we learn that legally speaking, G-d would have been entitled to deny them the manna. We find that G-d performed the miracle of splitting the sea to save the Israelites from the pursuing Egyptians even though there were idolaters among them. This is the meaning of Zechariah 10,11 ועבר בים צרה, “he crossed the sea with an idol.” (Sanhedrin 103 understands the word צרה in that verse as a reference to the idol used by the fake Levite Micah hundreds of years later). All of the items mentioned reflect the love of G-d; this is the meaning of Daniel 9,7 לך ה' הצדקה ולנו בשת הפנים, “Yours, O Lord is the righteousness, and ours is the shamefacedness.

When marrying a woman he should investigate her brothers. However, Lavan the brother of Rivka (Bereishis 25:20), is mentioned only “in order to praise Rivkah.” This is because Yitzchok surely would not have investigated Lavan [to know about Rivkah]. Furthermore, [it is different with Rivkah because] there was no need for Scripture to mention her father, brother or birthplace, as all were mentioned before — forcing us to say that they all have a Midrashic meaning. (Re’m) And we cannot say that it indeed teaches us that one who contemplates marrying a woman should investigate all these factors. First of all, granted that investigating the woman’s brothers has a reason: [her children will probably resemble them] as most children resemble their mother’s brothers. But this is not true of her father, and certainly not of the people of her birthplace. Secondly, [if all of these factors should be investigated], why did Aharon only investigate Elisheva’s brother? We see that her father’s name is not mentioned — implying that Aharon investigated only her brother.

Rava said to Rav Naḥman: Let us derive from Isaac that one may wait a longer period of time, as it is written: “And Isaac was forty years old when he took Rebekah…to be his wife” (Genesis 25:20), and it is written with regard to the birth of Jacob and Esau: “And Isaac was sixty years old when she bore them” (Genesis 25:26). This indicates that one may wait twenty years. Rav Naḥman said to him: Isaac knew that he was infertile, and therefore there was no reason for him to marry another woman, as Rebekah was not the cause of their infertility.

Yitzchok was forty years old when he took Rivkah, the daughter of Besueil, the Aramite, of Padan Aram, sister of Lavan, the Aramite, for a wife.

And Izhak was the son of forty years when he took Rivekah, the daughter of Bethuel the Aramite, who was of Padan Aram, the sister of Laban the Aramite, unto him for a wife.

"And Yitzchak entreated God regarding his wife, for she was barren, and God was entreated of him..." (Bereishit 25:21). Regarding his wife entirely, and see Rashi on Genesis 25:21 [which says that it means facing his wife]. And we can continue in precision: "for she was barren" has no explanation, and it should have said "And Rivka was barren, and Yitzchak entreated..." And the commentators pose a further problem regarding what Rashi wrote: "[And God was entreated] to him" [Yitzchak] and not to her, because the prayer of a righteous person child of a righteous person isn't similar to the prayer of a righteous person child of a wicked person. And behold, our Sages of blessed memory said (Ta'anit 25b) regarding Rabbi Eliezer who said 24 prayers and was not answered, and Rabbi Akiva was answered -- not because one was greater than the other, but because this one was forgiving (lit. "passed over his traits"). And it was explained regarding this value[?], that it wished to say that since there was a a child of converts and needed to break his nature and traits and look there -- behold, it seems the opposite, that the prayer of a righteous person child of a wicked person is more acceptable! And we can continue in precision with the language of Rashi, who wrote that the prayer of a righteous person child of a righteous person isn't similar, etc. - he should have said the opposite, that the prayer of a righteous person child of wicked person isn't similar to the prayer of a righteous person child of a righteous person, and [the former] is better. And we can further continue in precision with Rashi's conclusion, that "therefore [God was entreated] to him and not to her", that it's an additional lip [?] and doubled language. And we can also be precise with its saying of "and [God] was entreated" [vaye'ater ויעתר], and our Sages of blessed memory said, (Sukkot 14a) "Why is the prayer of the righteous like a pitchfork [עתר 'eter]? Just as a pitchfork turns grain on the threshing floor from place to place, so too the prayer of the righteous turns the mind of the Holy Blessed One from justice to mercy. What is this verse teaching us that this matter is specifically here? Did Avraham and the rest of the righteous not also pray, and it didn't say this language [ie that God was entreated]? And we can be further precise, in her saying "If so, why do I exist?" she was praying regarding children, which seems as though she was choosing childlessness from the pain of the pregnancy - and certainly this righteous one was not considering this!

Genesis ‎25,21. “Yitzchok implored Hashem on behalf of his wife;” it ‎is known that the relationship between the masculine and the ‎feminine parts in a marriage is based on the masculine part ‎initiating and the feminine part responding. This relationship is ‎demonstrated clearly as one of total contrast when both partners ‎in the marriage are completely sterile, in the sense that neither is ‎able to contribute his or her part to conception. When the roles ‎of the male and the female appear to be reversed, i.e. the female ‎appearing to initiate and the male appearing to respond, the ‎usual relationship is totally askew. The latter situation was the ‎case here, and this is expressed by the Torah writing the word ‎לנוכח אשתו‎, an expression indicating ‎היפוך‎, a totally reversed ‎situation. This is the reason why the Torah writes of G’d: ‎ויעתר לו‎, ‎‎“G’d was entreated on his account.” The word ‎עתר‎ indicates a ‎‎“reversal,” as we know from Sukkah 14, where the Talmud ‎applies it to a shovel or pitchfork, which is used to turn over the ‎grain.‎

Now, (This paragraph is emended according to L. H.) it is known that abba (The partzuf of abba (the sefirah of chochmah).) draws from the eighth mazal, (Etz Chaim, Shaar Hakelalim 5; ibid., 14: end of ch. 3, and 8; et passim.—Abba draws from the eighth of the thirteen attributes of mercy (Exodus 34:6 ff.) Both the eighth (related to abba) and the thirteenth of the attributes (related to imma; binah) are referred to as mazal, because everything flows (nozel) from them. The eighth attribute is regarded as the most important one and, accordingly, termed the “superior mazal,” while the thirteenth attribute is termed the “inferior mazal.” See Zohar II:177a; III: 134a ff. and 289a ff. Cf. Nachmanides on Genesis 24:1.) which is the tuft of notzer chesed. (The thirteen attributes are referred to as the “thirteen tufts of the dikna (beard)”; see ref. cited above, note 33 (and cf. Epistle 20, note 42). Notzer chesed (He guards chesed) is the eighth attribute according to the interpretation of the Zohar and the Kabbalists; see Likkutei Sichot, vol. 4, pp. 1348 ff., on the varying enumerations of the thirteen attributes.) Notzer is (composed of the same) letters (as) ratzon. (Will; or Favor. Arizal, Likkutei Torah, Toldot (on Genesis 25:21) and Ki Tissa (on Exodus 34:7); cf. Zohar III:280a.—See Igrot Kodesh by the Lubavitcher Rebbe, vol. 2, pp. 119-120.) It is the et ratzon (Lit., the Time of Will (or Favor). Auspicious time.) that becomes revealed and radiates in a manifest way, from above downward, at the time of the passing of the great tzaddikim (Lit., the tzaddikim of the Most High.) who serve the L–rd out of love, surrendering their soul to the L–rd during their lifetime every evening and morning when reading the Shema. (See Zohar I:124b; cf. Tikkunei Zohar, Introduction 10b and Zohar III:263b; Berachot 61b. See below, Epistle 32, note 18.) For thereby they elevate the mayin nukvin to abba and imma, as known. ( (Brackets appear in the text.) The same applies to (their) study of the Torah, (See Zohar I:124b.) which derives from chochmah. (See above, Epistle 19, note 35.) ) Thus, the aspects of the mayin duchrin were elicited thereby and descended from the tuft of notzer chesed, and they, indeed, radiate in a manifest way at the time of their passing. For as known, all the effort of man, which his soul toiled (Par. Proverbs 16:26 (cf. Isaiah 53:11); see Sanhedrin 99b.) during his lifetime, is above in a hidden and concealed state. It becomes revealed and radiates in a manifest way from above downward at the time of his passing. (Cf. above, Epistle 27.)

On behalf of his wife. The main part of Isaac's prayer was for his wife. He was not afraid, for himself, since if he was not built up through her he would be built up through another -- for behold God had promised (lit. "made him trust" [?]) to Avraham "to your seed I will give this land", and said to Yitzchak that he would call him seed. For this Yitzchak trusted for himself, but he wished to be built up from Rivkah.

ויעתר יצחק, “Yitzchok prayed;” Rashi continues with: this word when used for prayer always describes an intense prayer, one reflecting the urgent need of the petitioner. He describes this as the meaning wherever we encounter this root in this mode. He proceeds to quote three verses from Scripture as proof. Then he adds that this rule applies to this word generally.

לנוכח אשתו, “in order to enable his wife to conceive;” the expression נכח occurs in a similar sense in Judges 18,6 'נכח ה דרככם, “which the Targum renders as: “G-d will ensure that your mission will be successful,” i.e. אתקין ה' ארחכין. He did not pray on his own behalf as he was aware that he was not sterile. The reason that he knew this was so was that G-d had told Avraham his father that his name would be carried on through his son Yitzchok. (Genesis 21,12)

כי עקרה היא, ‘for she was barren;” what was the reason why Rivkah up to that point had been barren? G-d did not want the gentiles to be able to credit her fertility to the blessings that her family had bestowed on her when they said: “may you become the mother of thousands and tens of thousands.”(Genesis 24,60). She therefore could not conceive until G-d responded to her husband’s prayer on her behalf.

לנח אשתו, “in the presence of his wife.” The numerical value of the word אשתו=707, is the same as the combined numerical value of the words: אש וקש, “fire and straw.” This is a hint that Rivkah would give birth to one son, comparable in spiritual values to fire, and another whose value in terms of spiritual values was no better than straw. The prophet therefore compared Yaakov to fire and Esau to straw. (Ovadiah 18)

AND ISAAC ENTREATED. Va-yetar (entreated) is in the kal. However, hatiru (entreat) in Entreat the Lord (Ex. 8:4) is in the hifil. Its meaning is that Isaac appeased (Vocalizing the resh, tzadi, heh with a chirik and reading the word ritzah, as in Vat. Ebr. 38.) God with his prayers. (Reading bi-devarim as in Vat. Ebr. 38, rather than bi-divrehem as in the printed texts. The latter reading is extremely difficult. It reads: ratzah (he wanted)…bi-divrehem (their words). Krinsky tries to justify this reading by maintaining that I.E. explains why entreat is here in the kal and in Ex. 8:4 in the hifil. It is here in the kal because God wanted their prayers. However, He really did not want to hear prayers on behalf of Pharaoh, hence the hifil form in Exodus. The latter being in the causative form implies that Moses burdened God with his prayers on behalf of Pharaoh. Krinsky also suggests that the text be read: he appeased God (vocalizing ritzah rather than ratzah) with their prayers, that is, with Isaac and Rebekah’s prayers. This is a bit forced. Vat. Ebr.’s reading is superior and has been followed.)

AND THE LORD LET HIMSELF BE ENTREATED. Va-ye’ater means and He was appeased. It is a nifal.

ויעתר לו, "He responded to his entreaty." The reason that the Torah does not mention the customary "Isaac knew his wife" (as in Genesis 4,1, or Samuel I 1,19) prior to reporting her pregnancy may have been that they prayed within three days of having had marital relations. Their prayer was that the semen should not go to waste (compare Berachot 60 on the subject of semen turning unfit for conception).

ויעתר יצחק לנכח אשתו כי עקרה היא, “Yitzchak prayed in the presence of his wife seeing she was barren.” Actually, the Torah should have commenced this verse with the statement ותהי רבקה עקרה וגו', “seeing that Rivkah was barren, Yitzchak prayed, etc.” The reason the Torah first mentioned the prayer was to tell us that this was Yitzchak’s main concern. If the prayer had been evoked only by Rivkah’s being barren, this would make the barrenness the major element in this verse. The Torah wanted to be certain that we appreciate that the major element of what the verse tells us is that Yitzchak prayed and that the prayer was effective. In other words, the only reason G’d had allowed Rivkah to be barren until that time was to get Yitzchak (and Rivkah) to pray. Her barrenness was merely a detail in bringing about Yitzchak’s prayer. A major reason why Rivkah had been barren in the first place is explained by our sages in Shir Hashirim Rabbah 2,32: “Why were the matriarchs barren? Because G’d longs for the prayers of the righteous.” This teaches the powerful effect prayer has. It is so powerful that it can bring about changes in the laws of nature. This is also the reason the Torah uses the unusual word עתר to describe Yitzchak’s prayer. We would have expected either ויתפלל, or ויצעק, or other expressions associated with the offering of a prayer. Why did the Torah write ויעתר?. Our sages explain this in the first chapter of Tractate Sukkah. The question is asked why the prayer of the righteous is compared to an Attar, “a shovel, a pitchfork?” The answer given is that just as a pitchfork turns the floor of a threshing ground upside down (after its use), so the prayers of the righteous succeed in changing the mind of G’d from an intention to employ the attribute of Justice (which implies sorrow for the person at whom it is directed) to the decision to use instead the attribute of Mercy. Technically speaking, the (use of) the pitchfork brings the grain which is on the floor to the top of the heap while placing the grain which was on the top to the bottom. In a similar manner the prayer of the righteous raises certain matters which had been at the bottom of G’d’s priorities to the fore, while submerging other considerations of G’d which had been in the forefront of His thinking until the righteous offered a prayer. As a result, G’d’s bounty which had been held back in an inaccessible region is moved to a region from which it is released for man’s benefit forthwith. The word ויעתר is also related to מחתרת, i.e. from the verb חתר, “dig under,” “subvert,” and is similar to עתר. This would be similar to Sanhedrin 103 where Chronicles II 33,13 dealing with G’d’s efforts to accept King Menashe’s repentance is described. We read in that verse ויתפלל אליו ויעתר לו וישמע תחנתו, “He (Menashe) prayed to Him, and He (G’d) allowed Himself to have His priorities changed, He listened to his prayer, etc.” The fact that before the words: “He listened to him,” we find the words ויעתר לו, indicates that some transformation had to occur in G’d’s thinking before He decided to listen to this prayer. You should remember that three out of our four matriarchs were naturally barren. The Torah wrote concerning Sarai ותהי שרי עקרה, (Genesis 11,30); concerning Rivkah it says here כי עקרה היא, “for she was barren.” The Torah also used the term עקרה, “barren” in connection with Rachel in Genesis 29,31. There is a simple reason for the barrenness of these three women. There were two reasons why Sarah was barren; I) in order that Ishmael should be fathered by Avraham. After all, she herself is on record as saying “G’d has prevented me from giving birth, etc., please sleep with my maid servant.” (Genesis 16,2). 2) This was in order for G’d to change her name and to demonstrate an important lesson. The name change was essential in order to teach her and all of us that just as G’d used the letter ה to create the physical part of the universe, so He uses this same letter to bring about changes in the laws of nature in that universe. The potency of the horoscopic influences on man’s (or woman’s) life was nullified by the substitution of the letter ה' in Sarai’s name (compare commentary on Genesis 2,4 בה-בראם). As to Rivkah’s barrenness, we know that Yitzchak was forty years old when he married her and that he was sixty when Esau and Yaakov were born. In other words, she lived with him for twenty years during which no mention is made of their praying to have children. G’d arranged her barrenness in order that Avraham should not experience the disappointment of seeing that one of his grandchildren became disloyal to his teachings. After all, G’d had assured Avraham (Genesis 15,15): “you will join your fathers in peace (of mind).” We have already pointed out that Ishmael became a complete penitent during Avraham’s lifetime. According to Baba Batra 16, Esau began his career as a wicked person on the very day Avraham died (and he sold his birthright). The reason Rachel remained barren for a few years was so that Bilhah and Zilpah could give birth to four of the twelve tribes (Dan, Naftali, Gad and Asher) prior to her becoming pregnant with Joseph.

ויעתר, he prayed long and hard asking that his wife should bear a child, seeing that he loved her very dearly [and would not consider marrying anyone in addition to her. Ed.] He would not even consider taking any of Rivkah’s handmaids as a partner, as had his father Avraham who had married Hagar. As a result of all this prayer, Rivkah did finally become pregnant.

לנכח אשתו, on behalf of his wife, explaining that the reason for his intense prayer was that he did not want to marry anyone else. His prayer did not so much concern his becoming a father as his becoming a father of a child born by his wife Rivkah. He prayed in the presence of his wife so that he would be better able to concentrate on her problem. [whereas the Torah had written that both Avraham and Sarah had been barren, nothing about Yitzchok being sterile had been written anywhere. Ed.]

ויעתר, an expression denoting a lengthy prayer, as in Ezekiel 35,13 העתרתם עלי דבריכם, “you multiplied your words against Me.”

לנכח, on account of.

וַיֶּעְתַּר AND ISAAC ENTREATED —He prayed much and urgently.

וַיֵּעָתֶר לו WAS ENTREATED OF HIM — He let himself be urged, conciliated and influenced by him. I say that wherever this root עתר occurs it has the meaning of heaping up and increasing. E. g., (Ezekiel 8:11) “And a thick (עתר) cloud of incense” which means an abundance of ascending smoke; (Ezekiel 35:13) “You have multiplied (העתרתם) your words against me”; (Proverbs 27:6) “The kisses of an enemy are importunate (נעתרות)”—they appear to be too many and therefore they are burdensome. old French encresser; English to increase.

לנכח אשתו FACING HIS WIFE — He stood in one corner and prayed whilst she stood in the other corner and prayed (Genesis Rabbah 63:5).

ויעתר לו [AND THE LORD] WAS ENTREATED OF HIM — of him and not of her, because there is no comparison between the prayer of a righteous person who is the son of a righteous person and the prayer of a righteous person the child of a wicked-person — therefore God allowed himself to be entreated of him and not of her (Yevamot 64a).

חתר ,ויעתר יצחק verwandt mit חתר: einbohren, מחתרת: Einbruch. Das gewaltsame Andringen eines Schiffes gegen Wind und Wellen ebenfalls: חתר (Jona 1, 13). עתר daher ein dringendes Bitten und Beten. Ahnlich עתר ,פגע ב־ noch stärker. Die gerade aufwirbelnde Rauchsäule heißt auch: עתר ענן הקטורת ,עתר (Ezech. 8, 11). נעתרות נשיקות שונא (Prob. 27, 6): Wenn ein Feind uns küsst, so merkt man, daß die Küsse ihm "abgerungen und abgedrungen sind" daß sie nicht vom Herzen kommen. Pharao spricht: העתירו בעדי, im Hiphil, "lasset etwas zu Gott für mich dringen", sendet einen mächtigen, einflussreichen Fürsprecher für mich zu Gott. Er weiß nicht, daß man zu Gott leichter kommt, als zu dem Unterschreiber des Sekretärs eines Amtmannes.

לנכח אשתו. Zwanzig Jahre lang hatte Jizchak im Gebete vor Gott um Erfüllung des Wunsches gerungen, von Rebekka Kinder zu erhalten. Ihm war ja die Verheißung bekannt: כי ביצחק יקרא לך זרע er hatte ja jedenfalls Kinder zu erhoffen; allein ob die Fortträger des Abrahamsbundes von einer Schwester Labans geboren werden würden, daran durfte er, trotz ihrer eigenen Vortrefflichkeit, insbesondere nach so langem Harren, zu zweifeln anfangen, seine Bitte bezog sich daher speziell auf Rebekka. — Wir sehen hier, nicht nur der erste Stein, sondern auch der Weiterbau des Hauses Israels war nur der unmittelbaren Allmachtsspende Gottes zu verdanken. Wie Sara war auch Rebekka עקרה.

לנכח אשתו, even though he had been given an assurance from G’d that he would produce seed, he prayed to G’d that the mother of this child or children should be someone who was meritorious, someone of the calibre of Rivkah who was present and standing opposite him..

To be implored and to be placated and swayed by him. [Rashi says this] because וַיֵrָתֶר (He granted his prayer) cannot mean “increase.” Rather it means “implore,” whose meaning is close to that of “increase.” [Although וַיֵrָתֶר comes later on in the verse,] this is why Rashi explains it before לנוכח אשתו: [in order to explain the meaning of the root עתר]. Since נתפצר [implies giving in due to pressure] and may not to be used for Hashem, Rashi adds the word נתפתה, conveying that Hashem “consented” to his request.

It means imploring and increasing... Rashi is explaining that עתר does not [generally] denote prayer, rather imploring. [Here,] it means he implored and increased his prayers.

And similarly: “Exorbitant are the kisses of the enemy,” meaning, they seem exorbitant... Rashi is answering the question: It was explained above that ונעתרות also means “increasing.” But why would an enemy increase his kisses? Thus Rashi explains that they seem exorbitant and are burdensome. I.e., an enemy kisses only once, but it seems as if he kissed exorbitantly, and even the one kiss is burdensome. [You might ask:] Why did Rashi not mention נעתרות נשיקות שונא above, when he was explaining וַיֶrְתַר which also means increasing? The answer is: Above, we could have said that עתר has two [separate] meanings: imploring and increasing. This would be similar to וישבר למצרים (41:56), where Rashi explains that שבר can mean either selling or buying. Thus וַיֵrָתֶר could be explained as imploring, since increasing does not apply to Hashem — Heaven forbid we should say He “increased”! If so, נעתרות נשיקות שונא could also mean imploring: one must implore the enemy to kiss his adversary. But now that Rashi explained that even וַיֵrָתֶר means [something similar to] increasing, and that עתר always means increasing, we are forced to explain נעתרות נשיקות שונא as, “They seem exorbitant.”

He was standing in one corner and praying... [Although לנוכח usually means “facing,” Rashi explains it differently here] because it is not normal to pray facing one another.

“His” but not hers. For it is not comparable... Rashi is answering the question: Why does it not say, “He granted their prayers”? They both prayed! He answers: “‘His’ but not hers. For it is not comparable...”

Isaac entreated and prayed fervently to the Lord on behalf of his wife while standing opposite her, because he understood from the fact that she had not given birth in the many years since they were married (see verse 26) that she was barren. The Lord acceded to his entreaty, and Rebecca his wife conceived.

ויעתר לו, “G’d responded to his prayer.” The emphasis on the word לו is meant to tell us that G’d did not respond to her prayer. The reason is that we have a principle that a prisoner is unable to free himself (without external help) [In this instance it was Rivkah who could not have children, hence she is comparable to someone who is handicapped, like a prisoner in a cell. Compare Sifssey Chachamim on Genesis Ed.]

“On behalf of his wife” [25:21]. Isaac prayed opposite his wife. That is to say, Isaac stood in one corner and prayed and Rebecca, his wife, stood in the other corner and prayed. (Rashi, Genesis, 25:21.)

“The Lord responded to him” [25:21]. The Holy One accepted Isaac’s prayers. He was a righteous person and the son of a righteous person. However, Rebecca was a righteous woman and her father was an evildoer. (Ibid.)

Prayer is so powerful that it can rip up a decree of childlessness and break through whatever is blocking conception, as it is written: “Yitzḥak pleaded with the Lord on behalf of his wife, because she was barren; and the Lord responded to his plea, and his wife Rivka conceived” (Bereishit 25:21). The Sages say that Yitzḥak and Rivka recited many prayers and had the same goal in mind. The phrase translated above, “on behalf of his wife,” is “le-nokhaḥ ishto,” which can also be translated as “facing his wife.” These words teach us that: Yitzḥak prostrated himself in one corner and Rivka prostrated herself in another. He said, “Master of the universe, may all the children You give me come from this righteous woman.” She made the same request: “May all the children You give me come from this righteous man.” (Bereishit Rabba 63:5)

When Rav Ashi, in Shabbat 156, advises the person born under the zodiac sign of Mars (symbolising bloodshed) to engage in vocations involving blood, such as becoming a ritual slaughterer or a mohel, someone who circumcises babies, this is meant to help such a person counteract his natural tendencies, sublimate them, channeling them into constructive activities. If Rav Ashi had been of the opinion that such a person's actions were predetermined, his advice would be totally gratuitous. Claiming that mazzal influences our lives, and claiming that mazzal governs our lives are two totally different propositions. Why would the Torah make rainfall dependent on our conduct (Leviticus 26,1-5) if our behavior were not free? The idea of receiving a reward for decisions made under duress would be difficult to swallow. Rabbah and Rav Chisdah, though sharing character traits and accomplishments, were born under different mazzalot. Each achieved what it was possible for him to achieve considering his respective mazzal. Perhaps Rav Chisdah having been born under the influence of a favourable mazzal, needed ninety-two years to achieve on this earth what Rabbah who had been born under an unfavourable mazzal had been able to achieve in forty years, seeing that he had to overcome so many obstacles? Consider the following parable. A king had two ministers. They both enjoyed equal status at Court. One was appointed commander of the king's land based forces, the other was made commander-in-chief of his navy. The commander of the navy obviously had the more challenging task. His task necessitated that he be away from home and family a great deal of the time, would be deprived of the comforts of home. He would also be deprived of the counsel and proximity of the king. The situation of Rav Chisdah and Rabbah may be viewed in a similar light. The Rabbis said in Taanit 2 that G-d reserved three keys for Himself which He did not entrust to messengers (nature). They are: 1) the key to life; 2) children, i.e. the key to being able to have them. 3) rainfall, i.e. the key to livelihood. The Talmud supplies scriptural proof for the fact that G-d retained these keys personally. In view of this, how is it possible to argue that three keys are not subject to one's merit, i.e. that one's behavior does not influence one's access to what these keys stood for? Why would G-d keep these three keys to Himself, except to use them in accordance with people's individual merits? Surely G-d did not keep them to Himself in order to use them capriciously! The answer is that although to begin with, these keys and their availability are subject to mazzal, man's merit does affect their availability. Abraham, according to his mazzal, would not have had children. Due to his merit however, G-d intervened and superimposed His will on that of natural law (compare Shabbat 156). Isaac found himself in a similar situation. Vaye-atar lo, G-d allowed Himself to be entreated by him (Genesis 25,21). G-d allowed Isaac's prayer to activate the key to "children." Compare also Taanit 25, the story involving Rabbi Eliezer ben Pedot. Because we have clear proof concerning these three matters from the lives of our historical giants, these instances were singled out for mention. When Rabbi Akiva, in Yevamot 50, says that those who deserve it have their lifespan completed rather than increased, this is based on his conviction that G-d has decreed the maximum good for each person at the beginning of such person's life. However, this maximum good is subject to review, i.e. reduction, if man does not live up to his respective potential.

As far as its being written (Genesis 23:21): "And Isaac prayed next to his wife," our sages (Yevamoth 64a) expounded this as implying that Rivkah prayed together with Isaac, but that (Genesis, Ibid): "the L-rd was entreated of him," and not of her. But, according to this interpretation, it should have been written "And Isaac and Rivkah prayed." It may be, however, that the interpretation is derived from her prayer not being specifically mentioned but her praying being implied in the expression "next to his wife," this being consistent with homiletic interpretation.

It is first stated that their mother did not conceive them within the conventional framework of nature (for she was barren), but as a result of Isaac's entreaties of the Blessed One on her behalf. These were accepted and she was healed. This may, at first glance, evoke doubt and wonder. For Rivkah did not fall to Isaac's lot adventitiously, but she was the woman designated for him by the L-rd (as seen in the episode of Eliezer). How, then, could He have chosen a barren woman as the lot of His "bound one"? This cannot be resolved except through the dictum of our sages of blessed memory (Yevamoth 64a): "The Blessed One desires the prayers of the righteous." For in this way He draws them close to Him, the soul uniting itself with its Creator in an abundance of prayer which cannot fail of acceptance.

To return to our subject, to explain the two flowers on the right and left branches: The flower on the right branch is parallel to belief in Prayer, that one should pray to G-d and not employ any intermediary. This belief is clarified in the book of Bereishit [which is the right branch, as the first chumash]. We find that the patriarchs all prayed to G-d without any intermediary at all. The Sages already said (Berachot 26b), “The prayers were established by the patriarchs”, and we have found that Avraham prayed in the event with Sodom, and Yitzchak prayed for his wife Rivkah, and Yaakov prayed as they taught regarding Bereishit 28:11, “And he was pogeia in the place.” Note: According to the Talmud, Yitzchak’s prayer took place in the field before Rivkah arrived, in Bereishit 24:63. Rabbi Isserles seems to refer to Bereishit 25:21.] This what Yaakov actually meant when he said (Bereishit 30:1-2), “Am I in the place of G-d, who has withheld, etc.” He meant that one should not place any intermediary between himself and G-d. Therefore Yaakov was angry at Rachel, for she wished to place him between her and G-d, when she said, “Grant me children.” He knew that Rachel was not irrational, thinking that Yaakov could grant children; rather, she meant that he should be an intermediary, and this was what enraged him. All of this is clear.

Rabbi Yehuda continued with the verse, "And Isaac entreated Hashem for his wife" (Gen. 25:21). What is the meaning of "entreated?" That he offered a sacrifice and prayed for her. What offering did he sacrifice? A burnt offering. He sacrificed by studying the verses "and Hashem was entreated of him" (Ibid.), and "So Hashem was entreated for the land" (II Shmuel 24:25). There it means that a sacrifice has been offered, here too it means, a sacrifice has been offered. It is written, "And Isaac entreated," "and Hashem was entreated", a celestial fire that came to meet the lower fire.

Rabbi Acha bar Jacob, said, Come and behold. It is written, "And Isaac entreated Hashem for his wife, because she was barren" (Gen. 25:21). Rabbi Acha asks, Why is she barren? Because the Evil Inclination does not have its full strength in the world, the only fruition and multiplying comes through prayer. It is then written, "and Hashem was entreated by him, and Rivkah his wife conceived." Once the Evil Inclination is aroused, there is procreation!

Chapter [51] 52:Torah [1] And God remembered Rachel (Genesis 30:22). This refers to when the God-fearing people spoke to each other (Malachi 3:16). This is Jacob and Rachel, as it is written earlier in the passage, "And Rachel saw that she had not borne children to Jacob and she envied her sister" (Genesis 30:1). Why was she jealous now? When she saw her sister entering her wedding canopy, she was not jealous, but now she was jealous. Why was she jealous? Rather, she was jealous of her good deeds, saying, "If I am not righteous like her, the Holy One, blessed be He, will not give me children before her." Therefore, she was jealous of her actions, as it is written, "Let not your heart be envious of sinners, but be in the fear of the Lord all day long" (Proverbs 23:17). Therefore, Rachel became jealous and said to Jacob, "Give me children, or else I am as good as dead" (Genesis 30:1). A woman who is barren and does not give birth is considered dead, but Rachel said, "If I do not give birth from this righteous man, my father will marry me to a wicked man, and I will die with him in the next world," as it is written, "The wicked man's evil will destroy him" (Psalms 34:22). Therefore, she said, "Or else I am as good as dead." Another interpretation: "Give me children." She said to him, "If you ask for me, I will give birth. When you asked for sheep to give birth, they gave birth," as it is written, "And the flocks mated in front of the rods" (Genesis 30:39). Another interpretation: "Give me children." She said to him, "If you ask for me, I will give birth. Do as your father Isaac did, whose wife was barren, and he prayed for her," as it is written, "And Isaac entreated the Lord for his wife" (Genesis 25:21). Jacob said to her, "Isaac had only one wife, so he prayed for her. But I have four wives. Leah has already given birth. If you do not give birth, Bilhah will give birth instead." She said to him, "If you are not willing to do as Isaac your father did, do as Abraham your grandfather did, who listen to Sarah when she said to him, "Behold, the Lord has prevented me from bearing children" (Genesis 16:2), so you also take my maid Bilhah and come to her (Genesis 30:3). And I will build through her as well, not just Sarah. In addition, what did Rachel see fit to say, "Give me children or else I will die" (Genesis 30:1)? She was prophesying that she would die soon, as it is written, "And as for me, when I came from Paddan, Rachel died on me" (Genesis 48:7). She said to him, "Give me children before I die," as it is written, "Give me children" (Genesis 30:1), immediately Jacob became angry. Is there a God who does nothing but what He desires? I am that God who withheld from you fruit of the womb (Genesis 30:2). I withheld from you, but from me, I have already given you children in abundance. God said to him, "Are you showing kindness to her and saying, 'Is there a God besides me?' As I live, I will cause her to bear a son who will say to his brothers, 'I am above God'" (Genesis 30:19). Indeed, they are talking about these things, as if God inclined His ear and listened and wrote down their words, as it is written, "Then those who feared the Lord spoke to one another" (Malachi 3:16). When the time was right, He took out the Book of Remembrance and remembered her, as it is written, "And God remembered Rachel" (Genesis 30:22).

[3] Another interpretation: And she vowed a vow, and said, "If you will see me, then you will see that I am barren, and Zion is barren, as it is said, "Sing, O barren one" (Isaiah 54:1). If you see me, then you will also see Zion, and remember me, for me, and do not forget your truth, for Zion. There are seven barren ones corresponding to the seven days of creation. The first is Sarah, as it is written, "And Sarai was barren" (Genesis 11:30), corresponding to the first day. And what was created on the first day? Heaven and Earth, which belong to this purchase by the Holy One, blessed be He, as it is said, "Blessed is Avram to G-d on High, Possessor of heaven and earth" [Rashi: having acquired them by creating them] (Genesis 14:19). The second is Rebecca, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), corresponding to the second day. And what was created on the second day? The firmament, as it is said, "Let there be a firmament in the midst of the waters, and let it separate between water and water" (Genesis 1:6). Rebecca also gave birth to two sons, Jacob and Esau, as it is said, "And I will separate you from the peoples" (Leviticus 20:26). The third is Leah, as it is said, "And the Lord saw that Leah was hated, and He opened her womb" (Genesis 29:31), corresponding to the third day. And what was created on the third day? Vegetation, as it is said, "Let the earth sprout vegetation" (Genesis 1:11). And Reuben, the son of Leah, built, as it is said, "And Reuben went in the days of the wheat harvest" (Genesis 30:14). The fourth is Rachel, corresponding to the fourth day. And what was created on the fourth day? The sun, moon, stars, and constellations, as it is said, "And God said, 'Let there be lights'" (Genesis 1:14). And Joseph, the son of Rachel, stood as her offspring, and they bowed down to him, as it is said, "And behold, the sun, the moon, and eleven stars were bowing down to me" (Genesis 37:9). The fifth corresponds to Thursday, and what was created on Thursday? Birds that fly in the air (Genesis 1:20). And so was Samuel, the son of Hannah, like a bird flying from place to place and from country to country, and eventually returning to his nest. And so was Samuel involved in the affairs of Israel, going to all places, as it is said, "And he used to go yearly on circuit to Bethel and Gilgal and Mizpah, and he judged Israel in all these places" And his return was to Ramah, for there was his home. (1 Samuel 7:16-17) The sixth corresponds to the Hazzelelponith, the mother of Samson, as it is written: "And their sister (Hazzelelponith) [Hazzelelponi]"(1 Chronicles 4:3) . What was created on the sixth day? Man, and what happened to man? He died by the hand of his wife, as it is written: "And to Adam He said... for from the tree... you shall surely die" (Genesis 3:17), and Samson, too, died at the hands of his wife, as it is written: "And he loved a woman in the valley of Sorek, and her name was Delilah" (Judges 16:4). The Philistines seized him and gouged out his eyes (Judges 16:21). The seventh corresponds to Zion, as it is written: "And on the seventh day He rested" (Exodus 20:11). And Zion is my resting place forever (Psalm 132:14). Therefore, Isaiah said: "Sing, O barren one, you who did not bear" (Isaiah 54:1).

Chapter (72) 73: Torah [1] "And the El Shaddai grant you mercy" (Genesis 43:14). As it is written in scriptures: Knowledge [of escape from You] is concealed from me. It is too formidable. I cannot know it. (Psalm 139:6). What is the meaning of "extraordinary level of understanding beyond my grasp"? It refers to something that is difficult for a person to comprehend, as it says, "If there arise among you a matter too hard for judgment" (Deuteronomy 17:8). Jacob said, "I cannot understand this matter." God promised Abraham that he would have twelve tribes, as it says, "Look now toward heaven, and tell the stars, if thou be able to number them...So shall thy seed be" (Genesis 15:5). Just as there are twelve constellations in the heavens that govern the world, so too I will establish twelve tribes from you that will govern the world, as it is said, "Thus shall your seed be" (Genesis 15:5). When Ishmael was born and he begot twelve princes, as it is said, "And he shall be a wild ass of a man: his hand shall be against every man, and every man's hand against him; and he shall dwell in the face of all his brethren" (Genesis 16:12), Abraham thought that these were the twelve tribes. But God said to him, "No, not those that you think. Sarah will bear a son for you" (Genesis 17:19), as it is said, "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" (Genesis 21:12). It is through Isaac that your seed will be called (Genesis 21:12), as I said to you, "Thus shall your seed be" (Genesis 15:5). When Isaac married Rebecca and she was found to be barren, he began to question how the promise that God made to Abraham could be fulfilled, as she was barren, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), and the children struggled within her (Genesis 25:22). "I'm sorry," she began, "if that's the case, I apologize to one another and "She went to inquire of יהוה," (Genesis 25:22), went to the study hall of Shem, and the Lord said to her, 'Two nations are in your womb, and two peoples shall be separated from your body' (Genesis 25:23). Why did she say why is it? (Genesis 25:22), "this" is numerically equivalent to 12. And God said to her [Sarah], "What you think is not so, but there are two nations in your womb." When Jacob stood up and went out to Laban, Isaac called him and said to him, "Let it be known that the Lord is establishing twelve tribes from you," as it is said, "Isaac called Jacob and blessed him, and commanded him, and said to him, 'Do not marry a Canaanite woman. Arise, go to Padan Aram, to the house of Bethuel, your mother's father, and take a wife from there of the daughters of Laban, your mother's brother. And may God Almighty bless you, and make you fruitful, and multiply you, that you may be a congregation of peoples; and give you the blessing of Abraham, to you and your descendants with you" (Genesis 28:1-4). The blessing that He blessed Abraham with, saying, "Look up now" (Genesis 15:5), is fulfilled through you. And once Jacob went and took wives and fathered twelve tribes, as it says, "And the sons of Jacob were twelve" (Genesis 35:22), Joseph began to see hints of it in his dream, saying, "Behold, I have dreamed a dream" (Genesis 37:9). Jacob began to keep watch over his father's words, and his father kept the matter (Genesis 37:11). And when Joseph was sold and Simeon was bound and Benjamin was brought to take revenge, Jacob began to cry out, "Me? What do I know? I thought that from my fathers I would establish twelve tribes, but I am dwindling and going down," as it says, "Joseph is gone" (Genesis 42:36). Everything that the old man promised was fulfilled, and yet I am decreasing and going down. "How incomprehensible is this to me," as it says, "I do not know what to say to you, but one thing remains in my hand, the blessing that my father blessed me with, saying, 'And Almighty God bless you'" (Genesis 28:3).

“They sent Rebecca their sister, and her nursemaid, and Abraham’s servant, and his men” (Genesis 24:59). “They blessed Rebecca, and said to her: Our sister, may you become thousands and myriads, and let your descendants inherit the gate of their enemies” (Genesis 24:60). “They sent Rebecca…they blessed Rebecca” – they were downcast and despondent [that she was going], and they blessing her only with their mouths. (Not with their hearts.) “Our sister, may you become thousands and myriads” – Rabbi Berekhya and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: Why was Rebecca granted [conception] only after Isaac prayed for her? (See Genesis 25:21.) It was so that the idolaters [Laban and his mother] should not say: ‘Our prayer bore fruit.’ Instead, “Isaac entreated the Lord on behalf of his wife” (Genesis 25:21). Rabbi Berekhya said in the name of Rabbi Levi: “The blessing of the lost would come to me” (Job 29:13). “The blessing of the lost [oved]” – this refers to Laban the Aramean, as it is stated: “An Aramaean sought to destroy [oved] my father” (Deuteronomy 26:5). “Would come upon me” – this refers to Rebecca. “Our sister, may you become thousands [alfei] and myriads [revava]” – chieftains [alufim] emerged from her through Esau, and myriads through Jacob. Chieftains from Esau – “the chieftain of Teiman, the chieftain of Kenaz” (Genesis 36:15); myriads [revava] from Jacob, as it is written: “I rendered you numerous [revava] like the plants of the field” (Ezekiel 16:7). Some say that both of these emerged through Israel, as it is written: “When it rested, he said: Repose Lord, among the myriad [rivevot] thousands of [alfei] Israel” (Numbers 10:36).

“Isaac entreated the Lord opposite his wife, because she was barren, and the Lord acceded to his entreaty, and Rebecca his wife conceived” (Genesis 25:21). “Isaac entreated [vayetar] the Lord opposite his wife” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: Because he poured out prayers abundantly [beosher]. (In Aramaic, the root ayin tav reish is parallel to the Hebrew ayin shin reish. ) Reish Lakish said: Because he overturned the decree. On that basis they call a pitchfork atra, as it overturns the grain. “Opposite his wife” – it teaches that Isaac was prostrated here and she was prostrated there, and he was saying: Master of the universe, all the children that You are giving me will be from this righteous woman.’ She, too, said so: ‘All the children that You are destined to give me will be from this righteous man.’ “Because she was barren” – Rabbi Yudan in the name of Rabbi Lakish: She did not have a uterus, and the Holy One blessed be He fashioned a uterus for her. “The Lord acceded [vayeater] to his entreaty” – Rabbi Levi said: This is analogous to the son of kings, who was tunneling under his father in order to take a litra of gold. This one was tunneling from inside, (The king sought to enable his son to gain access to the gold.) and that one was tunneling from outside, as in Arabia they call tunneling atirata.

R. Isaac said: "Our father Isaac was impotent, as it is said (Gen. 25, 21) And Isaac entreated the Lord (L'nochach) opposite his wife. It is not stated Al (concerning) his wife, but it is said L'nochach (opposite) his wife. Infer from this that both of them were impotent [and therefore both prayed."] If so, then why is it written: And the Lord was entreated of him? Entreated of them, it ought to be? This is because the prayer of a righteous (Isaac), the son of a righteous, is not like the prayer of a righteous (Rebecca), son (daughter) of a wicked. R. Isaac said: "Why were our ancestors childless [until they prayed?] Because the Holy One, praised be He! desires [to hear] the prayers of the righteous." R. Isaac said: "Why are the prayers of the righteous symbolized by a shovel? Because just as the shovel turns the grain at the threshing floor from place to place, so the prayers of the righteous turn the dispensations of the Lord from anger to mercy." R. Ami said: "Sarah our mother was a Tumtum, as it is said (Is. 51, 1) Look unto the rock, (Ib. b) whence ye were hewn, and to the hole of the pit whence they were dug out. And immediately follows: Look unto Abraham your father, and unto Sarah that bore you." 11. Nachman, in the name of Rabba b. Abahu, said: "Our mother Sarah was wombless, as it is said (Gen. 11, 30) But Sarah was barren, she had no child; i.e., even a place for a child (womb) she had not."

[Another interpretation (of Gen. 30:22): THEN GOD REMEMBERED RACHEL.] What is written above on the matter (in vs. 1)? WHEN RACHEL SAW THAT SHE HAD BORNE JACOB NO CHILDREN…. < AND SHE SAID TO JACOB: GIVE ME CHILDREN >, OR ELSE I SHALL DIE. Our masters have said: From here you learn that all who are childless are regarded as dead. Thus it is written of Hannah (in I Sam. 2:6): THE LORD BRINGS DEATH AND GIVES LIFE. Hannah simply said this: Before he gave me a son, I was one of the dead. Now that he has given me a son, I have been reckoned with the living. Rachel said to Jacob (in Gen. 30:1-2): GIVE ME CHILDREN, OR ELSE I SHALL DIE. THEN JACOB'S ANGER WAS KINDLED AGAINST RACHEL. The Holy Spirit says (in Job 15:2): DOES A ONE WHO IS WISE ANSWER WITH WINDY KNOWLEDGE? (Gen. R. 71:7.) Jacob said to Rachel: Am I the viceroy (Gk.: antikaisar.) of the Holy One? (Gen. 30:2, cont.:) AM I TAKING GOD'S PLACE? The Holy One said to him: By your life, in the words you have uttered, AM I TAKING GOD'S PLACE? In these very words her son is < going to > rise up and say to your children (in Gen. 50:19): AM I TAKING GOD'S PLACE? She said to him: Did your father, Isaac, do this to your mother, Rebekah? Did not the two of them stand and pray for each other? It is so stated (in Gen. 25:21): THEN ISAAC ENTREATED THE LORD ON BEHALF OF HIS WIFE. You also should pray unto the LORD for me! And did not your grandfather Abraham do so for Sarah? He said to her: Sarah brought a rival wife into her house. She said to him (in Gen. 30:3): If so, HERE IS MY MAID BILHAH; GO IN TO HER. He did not do so; but, when she had < actually > given him her bondmaid, she immediately (in vs. 5) conceived and gave birth. (Gen. 30:6:) THEN RACHEL SAID: GOD HAS JUDGED ME. He has judged me and found me guilty; he has judged me and found me innocent. He has judged me and found me guilty by not giving me a son; he has judged me and found me innocent by giving my bondmaid a son. (Ibid., cont.:) SO SHE CALLED HIS NAME DAN (i.e., he has judged). Then she conceived and gave birth to Naphtali, AND (according to vs. 8) RACHEL SAID: WITH SUPERNATURAL WRESTLINGS (naphtule) I HAVE WRESTLED (niphtalti) < WITH MY SISTER >. {< Naphtali > should be interpreted as < the Greek word > nymphe, since in the Mediterranean cities they call a bride a nymphe.} Naphtulai < means in translation > that the wedding canopy was mine. Now on each Wednesday (Wednesdays were generally considered unlucky, especially for sick children. See yTa‘an. 4:4 (68b) (bar.); Ta‘an. 27b (bar.); Soferim 17:5. See also Pes. 112b.) she was adorned to enter it, but < it was > Leah < who > entered. (Cf. Gen. R. 71:8.) Therefore, < it was > "my wedding canopy" (naphtulay), but her sister entered. (Gen. 30:8:) < AND RACHEL SAID: WITH SUPERNATURAL WRESTLINGS (naphtule) I HAVE WRESTLED (niphtalti) > WITH MY SISTER; {AND} I HAVE ALSO PREVAILED. SO SHE CALLED HIS NAME NAPHTALI. Why Naphtali (NPTLY)? Because from their border they put a crown on the Torah, (The allusion is to the fact that the borders of Naphtali contain Tiberias, a city which for hundreds of years represented the center of Jewish learning in Israel.) about which it is written (in Ps. 19:11 [10]): SWEETER ALSO THAN HONEY AND THE DRIPPINGS (NPT) OF THE COMB. When Leah saw that she had borne six, she said: The Holy One has made this agreement with Jacob, to raise up twelve tribes. Now here I have borne six sons; and the two bondmaids, four. That makes ten. Then Leah conceived < again >. Our masters have said: She conceived a male. (Ber. 60a; Gen. R. 72:6; cf. Ber. 9:3; yBer. 9:5 (14a).) Leah said: Here I have conceived, but my sister Rachel has not given birth. (Thus, Rachel would not even equal the bondmaids.) What did Leah do? She began to pray for mercy upon her sister Rachel. She said to let whatever should be within her (Probably a misreading for “my” in accordance with the direct discourse of the Hebrew text, which reads literally, “She said: Let whatever is within her belly….”) belly become female, and let not my sister Rachel be prevented from giving birth to a son. The Holy One said to her: By your life, you have had mercy upon you sister. See, I am making that which is within your belly female, and < I > am remembering her in this regard. (Gen. 30:21:) THEN AFTERWARDS SHE BORE A DAUGHTER AND CALLED HER NAME DINAH. What is the meaning of DINAH (DYNH)? That she argued (DYNH) against giving birth to a son on condition that Rachel bear a son; for thus it is written below (in Gen. 30:22-23): THEN GOD REMEMBERED RACHEL…. SO SHE CONCEIVED AND BORE A SON. What is the meaning of SO SHE CONCEIVED AND BORE < A SON >? < The verse > likens her giving birth to her conception. Just as her conception was painless, so was her giving birth painless. (Gen. 30:23, cont.:) THEN SHE SAID: GOD HAS TAKEN AWAY MY SHAME. What is the meaning of HAS TAKEN AWAY? (Gen. R. 73:5.) Simply that before a wife gives birth there is shame found within her house. How? When she breaks a vessel in her house, whom does she have to blame? When she gives birth, she blames her child. She therefore said: GOD HAS TAKEN AWAY MY SHAME.

"His offspring will be mighty in the land." What is the reward for this? "His offspring will be mighty in the land" - this refers to Isaac, as it is said, "For through Isaac shall your offspring be named" (Genesis 21:12). And what was his strength? He prayed for his wife to conceive, as it is said, "And Isaac prayed to the Lord on behalf of his wife" (Genesis 25:21). Is there a greater strength than this, that he prayed for an infertile woman to conceive?

“He seats the barren woman of the house as a happy mother of children. Hallelujah!” (Psalms 113:9) There are seven barren women: Sarah, Rivka, Rachel and Leah, Manoach’s wife, Chana and Zion…Another explanation. ‘He seats the barren woman’ this refers to Zion. “Sing you barren woman who has not borne…” (Isaiah 54:1) ‘a happy mother of children,’ “And you shall say to yourself, Who begot these for me…” (Isaiah 49:21)

THE DEATH OF SARAH AND THE STORY OF ISAAC AND REBECCA SIX (people) were called by their names before they were created, and they are: Isaac, Ishmael, Moses, Solomon, Josiah, and King Messiah.

Rabbi Jehudah said: Rebecca was barren for twenty years. After twenty years (Isaac) took Rebecca and went (with her) to Mount Moriah, to the place where he had been bound, and he prayed on her behalf concerning the conception of the womb; and the Holy One, blessed be He, was entreated of him, as it is said, "And Isaac intreated the Lord" (ibid. xxv. 21). The children were contending with one another within her womb like mighty warriors, as it is said, "And the children struggled together within her" (ibid. 22). The time of her confinement came round, and her soul was nigh unto death owing to her pains. And she went to pray in the place whither she and Isaac had gone, as it is said, "And she went to inquire of the Lord" (ibid.). What did the Holy One, blessed be He, do? Jacob took hold of the heels of Esau to make him fall, as it is said, "And after that came forth his brother, and his hand had hold on Esau's heel" (ibid. 26). Hence thou mayest learn that the descendants of Esau will not fall until a remnant || from Jacob will come and cut off the feet of the children of Esau from the mountain of Seir, as it is said, "Forasmuch as thou sawest that a stone was cut out of the mountain without hands" (Dan. 2:45). Another Scripture text says, "Vengeance is mine, and a recompence, at the time when their foot shall slide" (Deut. 32:35).

“May your house be like the house of Peretz whom Tamar bore to Judah, from the descendants that the Lord will give you from this young woman” (Ruth 4:12). “May your house be like the house of Peretz…[from the descendants that the Lord will give you from this young woman].” They said: ‘May all the children the Holy One blessed be He gives you be from this woman.’ Likewise, “Isaac entreated the Lord on behalf of his wife, because she was barren” (Genesis 25:21) – Isaac was prostrated here and Rebecca was prostrated there, and he was saying: ‘Master of the universe, may all the children that You are destined to give me be from this righteous woman.’ Likewise, “Eli would bless Elkana and his wife [and say: May the Lord grant you offspring from this woman]” (I Samuel 2:20). He said: ‘May the sons that the Holy One blessed be He is destined to give you be from this righteous woman.’ “Boaz took Ruth, and she became his wife, and he had relations with her, and the Lord granted her pregnancy, and she bore a son” (Ruth 4:13). “Boaz took Ruth, and she became his wife.” Rabbi Shimon ben Lakish said: She did not have a womb at all and the Holy One blessed be He carved her a womb. (This is derived from the phrase “she became his wife,” which is interpreted to mean that after Boaz took her she became capable of having children. Alternatively, the exposition is derived from the unusual phrase: “The Lord granted her pregnancy” (Etz Yosef).)

Rabbi Yehuda said in the name of Rabbi Shimon ben Elazar: Why did Rebecca become barren? It was so the nations of the world would not say: ‘Our prayer produced results,’ as they said to her: “Our sister, may you become thousands and myriads” (Genesis 24:60). This was until Isaac prayed on her behalf, and she was remembered. That is what is written: “Isaac entreated the Lord on behalf of his wife” (Genesis 25:21). Rabbi Azarya said in the name of Rabbi Ḥanina bar Pappa: Why did the matriarchs become barren? It was so they would not rely on their husbands due to their beauty. (They would not be fully confident in their relationship with their husbands, despite their great beauty, because their husbands would be frustrated by their barrenness. Therefore, they would place their trust in God (Etz Yosef).) Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: Why did the matriarchs become barren? It was so most of the years would elapse without enslavement. (In the covenant of the pieces Abraham was told that the four hundred years, beginning with Isaac’s birth, would contain elements of being strangers, enslavement, and oppression (Genesis 15:13). The fact that the matriarchs were barren, together with the fact that the enslavement in Egypt did not begin until after Joseph and his brothers died, ensured that the majority of the four hundred years elapsed without slavery (Etz Yosef).) Rabbi Ḥoni [said] in the name of Rabbi Meir: Why did the matriarchs become barren? It was so their husbands would enjoy their beauty, for when a woman becomes pregnant, she becomes ugly and revolting. Know that it is so, as all the years that Sarah our matriarch was barren she would sit in her house like a bride under her wedding canopy. When she became pregnant, her luster was altered, just as it says: “With pain you shall bear children” (Genesis 3:16). Rabbi Levi in the name of Rabbi Shila of the village of Ḥamarta, and Rabbi Ḥelbo in the name of Rabbi Yoḥanan: Why did the matriarchs become barren? It is because the Holy One blessed be He desired to hear their speech. He said to them: ‘My dove, I will tell you why I rendered you barren; it is because I desired to hear your speech.’ That is what is written: “For your voice is pleasant, and your appearance is lovely.”

Variantly: Prayer (tefillah) is called by ten names: ze'akah, shav'ah, ne'akah, rinah, pegiah, nipul, pilul, atirah, chilui, and chinun: ze'akah — (Shemoth 2:23) "And it was in the course of those many days that the king of Egypt died, and the children of Israel moaned under the toil, and they cried out ("vayizaku"). "shav'ah" — (Ibid.) "and their outcry ("shavatham") ascended." "ne'akah" — (Ibid. 24) "And G-d heard their outcry ("na'akatham"). "rinah" — (Jeremiah 7:16) "and do not raise for them an outcry ("rinah"). "pegiah" — (Ibid.) "and do not entreat ("tifg'u") Me." "nipul" — (Devarim 9:18) "And I prostrated myself ("va'ethnapal") before the L-rd as at first." "pilul" — (Ibid. 26:) "And I prayed ("va'etpallel") to the L-rd." "atirah" — (Bereshith 25:21) "And Isaac entreated ("vaye'tar Yitzchak") the L-rd for his wife." "chilui" — (Shemoth 32:11) "And Moses prayed" ("Vayechal Mosheh.") "chinun" — (Devarim 3:23) "And I entreated ("va'ethchanan") the L-rd." (Ibid.)

The "winds" mentioned in the Midrash are references to the dispersal of Israel among the nations. We know this from Zecharyah 2,10: "For I have scattered you like the four winds." Rashi on Genesis 25,21, explains the word ויעתר to mean repeating, multiplying; he cites Proverbs 27,26: "the kisses of the enemy are profuse," in support of this. We already said that this verse in Proverbs alludes to the curses turning into blessings, i.e. the "enemy" showers you with kisses. Another thoroughly treacherous aspect of Bileam comparing Israel to cedars prior to adding the words עלי מים, is that the ארזים are always a symbol for the Patriarchs. The merit of the Patriarchs has always stood by Israel and saved it from destruction. Bileam wanted them to rely on that merit, thus make them feel they did not have to repent while in exile. This is why he emphasizes "there is no harm in sight for Jacob, no woe in view for Israel" (23,21). By lulling Israel into complacency with these flattering comments he hoped to prevent Israel from returning to G–d in penitence. If someone truly loves a person, has his real interests at heart, he will reprove him rather than flatter him, and will draw attention to any blemish such a person may suffer from. The word ארזים, cedars, also has a connotation of stubbornness as we know from Taanit 20b, that "a person should strive to be soft as a reed and not hard like a cedar. The remedy to such hardness lies in one's humbling oneself." Words of Torah are compared to water, since just as water starts in a high place and flows downwards, i.e. water is content to "lower" itself, so words of Torah which originate in high places cannot be fulfilled except by people who are first prepared to humble themselves (Taanit 7a). In light of the foregoing, the comparison to "cedars" is a great blessing indeed. It means that we ourselves are now comparable to the Patriarchs who in turn had been compared to the "cedars of Lebanon."

Since we just had a statement about a pitchfork, the Talmud cites a completely unrelated statement concerning the pitchfork. In Genesis 25:21 Isaac “entreats” the Lord on behalf of his barren wife. The word for entreat is ויעתר which has the same root as the word for pitchfork, עתר. R. Elazar says that prayer is compared to a pitchfork because prayer has the ability to overturn God’s harsh judgments.

It is important to appreciate that the power of prayer is such that it can bring about changes in the laws of nature, save people from mortal danger, and bring about cancellation of evil decrees by G’d. We know that it can effect changes in the laws of nature from Yitzchak whose prayer in the presence of Rivkah brought about the new-found ability of Rivkah to conceive (Genesis 25,21). She had previously been barren, and our sages explain that this was so as G’d wanted to encourage Yitzchak to pray to Him to reverse this situation. (compare Shir Hashirim Rabbah 2,31). Our sages explained to us that the barrenness of our matriarchs was due only to the absence of the prayers of either themselves or their husbands. Proof that prayer can save one from mortal danger is found in Psalms 107,23: “the ones who descend to the sea in ships.” We know that from when Jonah prayed inside the fish, surely a mortal danger if ever there was such. Not only this, but David continues in that psalm describing how the mariners in time of a storm pray to G’d Who saves them from these dangers. As a result of their prayers G’d silences these turbulent waters (verse 29). Proof that prayer is able on occasion to reverse evil decrees by G’d is found in Isaiah 38,8 where G’d tells King Chizkiyah that his prayer has been granted that he will enjoy a 15 year extension of his lifespan after the prophet had told him in the name of G’d to make his last will and testament as he would not recover from his sickness. (Compare Berachot 10 on what the king told the prophet.) The Talmud tells us not to despair even if the sword is poised to fall on one’s neck, that G’d is still able to help. They quote Job 13,15 to prove their point. Incidentally, our sages there reveal that the power of prayer exceeds the power of prophecy. In this connection we must remember that in the period between Moses and the men of the Great Assembly (over 900 years later) prayer was not formalized as it is nowadays. Every person formulated his prayers in his own words in accordance with his knowledge and ability. The men of the Great Assembly organised the formula which serves until this day as the principal prayer commonly known a the Shmone Esreh, (“18,” according to the number of benedictions which it contains). The main reason the men of the Great Assembly formulated this prayer was to ensure that everyone would learn it by heart and be familiar with it. This is why the language of that prayer is very plain and simple. This would prevent people from becoming confused and making errors. The sages wanted the prayers of both fools and wise men to be identical so that the fools would not feel at a disadvantage. These benedictions were composed with the utmost care and with regard to such formulas having proved successful. The introductory benediction, known as אבות introduces the petitioner as a descendant of the patriarchs and as such entitled to a hearing. It is followed by a benediction known as גבורות, a declaration of our awareness of G’d’s mighty deeds. The third benediction is called קדושה, a prayer in which we extol G’d’s Holiness. These three benedictions are followed by a string of בקשות, requests (12 in all) which are arranged both in terms of our spiritual needs, our physical needs, our national needs and our individual needs. The final three benedictions consist of עבודה, a prayer asking for the restoration of the Temple and the sacrificial service in the Temple, followed by a benediction known as הודאה, thanksgiving. This is followed by the blessing by the priests, the prayer for peace, without which all the other blessings are short-lived. If you will examine the letters in the tetragrammaton י-ה-ו-ה you will find that if the letters of that name are spelled in a different sequence you have a total of 12 variations, known as צירופים, permutations. An example of these variations is that starting with the first letter י you could follow it with either a ו followed by two letters ה, or by the letter ה twice followed by the letter ו. The three basic letters in the tetragrammaton, the letters י-ה-ו lend themselves to six permutations, i.e. יהו,יוה,הוי,היו,ויה,והי giving you a total of 6 such צירופים. The tetragrammaton, having four basic letters, doubles the number of permutations possible so that you wind up with basically 12 צירופים. [Some authorities speak about 24. Ed]. The number 12 corresponds to the numerical value of the word זה in the verse זה שמי לעולם, “this is My name forever” (Exodus 3,15). The three first permutations, i.e. the ones using the letter י at the beginning, correspond to the first three of the benedictions representing אבות, גבורות, קדושה. The final three צירופים in that series correspond to the last three benedictions עבודה, הודאה, ברכת כהנים. The 6 permutations in the middle correspond to six of the 12 central requests, i.e. אתה חונן, השיבנו, סלח לנו, גאולה, רפואה, פרנסה. The other six benedictions do not have a specific permutation of the tetragrammaton assigned to them and one can perceive them as being used interchangeably. The reason that the 19th benediction, the one added by later sages as a request to ward off the potential damage caused to Jews and Judaism by its defectors and maligners cannot be assigned any of these permutations of the tetragrammaton is that this benediction is addressed in the first instance to the attribute of Justice, not the tetragrammaton as we want that attribute to neutralize these anti Jewish forces. This nineteenth benediction and its significance has already been alluded to in Psalms 29 where after mentioning the tetragrammaton 18 times, David adds the words ואל הכבוד הרעים, in verse 3, a reference to the attribute of Justice. The only reason David changes the attribute he addresses there after having referred to the tetragrammaton 18 times is that he hints that this attribute ought to be poised, ready to strike these virulent anti-Semites unless they retract. Another reason that David introduces an additional attribute of G’d in that psalm is that he conveys the message that not only our external enemies but our internal enemies, the evil urge, should be taken care of by the attribute of Justice. We encourage the attribute of Justice, so to speak, to vent its anger on our internal enemies.

and He accepted their prayers וְנַעְתּוֹר, similar to if וַיֵּעָתֵר לוֹ accepted his prayer (Gen. 25:21).

They cried out there was no one to deliver them. The words of verse are not written in order [the proper order should be] "They will cry out to Adonoy but He will not answer them and no one will deliver them" (The two words ואין מושיע need to be removed from their position at the beginning of the verse and placed instead at the end of the verse as its last two words.) as [we find], "Man will turn to his Maker", (Yeshayohu 17:7.) as if to say "turn". (i.e., ישעה means “turn to.”) Menachem connected [the word יִשְׁעֶה] with [the verse,] "Adonoy listened to Hevel", (Bereishis 4:4.) and he [Menachem] interpreted it as "listening." This word can be used to denote both the listener and the listened to as [we find], "Yitzchok implored Adonoy… and Adonoy listened to him." (Bereishis 25:21.) So too here "They will implore [God] and they will not be saved" (In our verse.) is a case where the word יִשְׁעוּ is refering to the one praying and "Adonoy listened…" (By Hevel’s offering.) is a case where the word is refering to the [Holy] One being prayed to.

This exchange between Rachel and Jacob was another type scene, one that already occurred twice in Genesis. Two other barren mothers sought children: Sarah and Rebekah. The difference between those situations was with their husbands: Isaac only wanted children with his wife, (Radak, Seforno on Genesis 25:21.) whereas Abraham was content to father children with a surrogate. For Abraham, the problem of children was disconnected from the question of his relationship with Sarah. Jacob, similarly, was not overtly troubled by the fact that his relationship with Rachel did not bear fruit of the womb. Jacob reminded Rachel: “God has withheld children from you; I have children!”

[4] This will be shown still more clearly by the oracle which was given to Rebecca or Patience (Gen. 25:21 ff.). She had conceived the two contending natures of good and evil and considered earnestly, as wisdom bade her, the character of both, when she perceived them leaping and as in a skirmish preluding the war that should be between them. And therefore she besought God to show her what had befallen her, and how it might be remedied. He answered her question thus: “two nations are in thy womb.” That was what had befallen her—to bear both good and evil. But again “two peoples shall be separated from thy womb.” This is the remedy, that good and evil be separated and set apart from each other and no longer have the same habitation.

[47] Again Isaac the all-wise besought God, and through the power of Him who was thus besought Steadfastness or Rebecca became pregnant (Gen. 25:21). And without supplication or entreaty did Moses, when he took Zipporah the winged and soaring virtue, find her pregnant through no mortal agency (Exod. 2:22).

Apropos a pitchfork, the Gemara cites a related aggadic teaching: Rabbi Elazar said: Why are the prayers of the righteous likened to a pitchfork [eter]? It is written: “And Isaac entreated [vayetar] the Lord for his wife, because she was barren” (Genesis 25:21), to say to you: Just as this pitchfork overturns the grain on the threshing floor from place to place, so too, the prayers of the righteous overturn the mind of the Holy One, Blessed be He, from the attribute of cruelty to the attribute of mercy, and He accepts their prayers.

Rabbi Yitzḥak said: Isaac our father was infertile, as it is stated: “And Isaac entreated the Lord concerning [lenokhaḥ] his wife because she was barren” (Genesis 25:21). It is not stated that he entreated the Lord for [al] his wife, but lenokhaḥ, which can mean opposite, against, or corresponding to; this teaches that they were both infertile. The Gemara asks: If so, why does the verse continue: “And the Lord let Himself be entreated of him”? The verse should say: And the Lord let Himself be entreated of them. The Gemara answers that their prayers were answered due to Isaac, because the prayer of a righteous individual who is the son of a righteous individual is not similar to the prayer of a righteous individual who is the son of a wicked individual, and Rebekah’s father was the wicked Bethuel.

Yitzchok prayed to [before] Adonoy across from [opposite] his wife, for she was barren. Adonoy granted his prayer and his wife, Rivkah, conceived.

And Izhak went to the mountain of worship, the place where his father had bound him. And Izhak in his prayer turned the attention of the Holy One, blessed be He! from that which He had decreed concerning him who had been childless. And he was enlarged, and Rivekah his wife was with child.

‎Genesis 25,22. she said: “if so (that the children already quarrel ‎within my womb) ,what is the purpose of my existence?” We ‎can understand this complaint of Rivkah on the basis of a ‎comment by the Ari’zal that righteous women are spared ‎the pain and discomfort of pregnancy. Rivkah, while experiencing ‎even more than the normal amount of pain and discomfort ‎during her pregnancy, had concluded that this was proof that G’d ‎had not considered her righteous. Moreover, it is a tenet of our ‎faith that if someone is not a “good” person, such a person will ‎not serve as a receptacle for anything holy or potentially holy. ‎Our sages have based this insight on Leviticus 11,15 ‎את כל עורב ‏למינו‎, “and every subspecies of raven each according to its ‎species” (is forbidden to eat). [The word ‎כל‎ in that verse means ‎that even close association with something ritually unclean, i.e. a ‎raven, is an obstacle to such a person hosting holy spirit, etc. Ed.]‎ According to Bereshit Rabbah 63,6 whenever Rivkah ‎passed a Torah academy Yaakov would make an effort to leave her ‎womb, whereas when she passed a pagan temple Esau would try ‎to leave her womb. Thereupon she went to ask G’d about this ‎strange phenomenon. The Midrash states further that the ‎word ‎זה‎ in our verse refers to the fact that originally, -if not for ‎her complaint- Rivkah was slated to become the mother of all the ‎twelve tribes; seeing that she appeared to find fault with G’d’s ‎arrangement, she was told that she would become the mother of ‎only two sons, one of whom would be Esau. One of the sages in ‎the Midrash takes issue with the literal meaning of Yaakov ‎and Esau respectively having shown awareness of when their ‎mother passed a Torah academy or a pagan temple, and states ‎that, of course, this is merely a simile, and that Rivkah consulted ‎with the heads of the academy founded by Shem and ‎subsequently headed by his great grandson Ever. According to ‎another opinion offered, Rivkah knew that the source of holiness ‎is the One known as ‎אנכי‎, and when she exclaimed ‎למה זה אנכי‎, she ‎expressed her confusion how she could be the receptacle of a son ‎who clearly strived for holiness if she was not worthy. On the ‎other hand, if she were worthy, why did she experience such a ‎difficult pregnancy? G’d put her mind at rest, telling her that her ‎difficulties did not mean that she was not worthy, but that the ‎other son who would be unworthy was the one that caused her ‎present problems.‎

Rabbi Shimon said, “I raise my hands in prayer to He who created the world (see Bereshit, 14:22). Even though our predecessors have revealed hidden supernal knowledge in this verse, one would do well to look into and contemplate the secrets of the book of Adam, because this is the source of the hidden book of Shlomo HaMelech.” (Zohar, Yitro, 70a) Thus we find that Shem and Eiver (Whom tradition identifies as pre-Sinaitic Torah scholars, living from the time of Noach until the days of Yaakov. ) had a house of study. When Rivkah was pregnant and the twins were fighting in her womb, it says (Bereshit, 25:22), “She went to ask of God.” The Midrash Rabbah (Bereshit, 63) notes that she went to the house of study of Shem and Aiver. The Gemara teaches us that Yaakov hid himself from Eisav in the house of Aiver (Megillah, 17a).

ויתרוצצו, “they quarreled;” the word means that something is about to be broken. Compare Chronicles II16,10.

אם כן, “if there is so much pain involved in pregnancy, why do I have to remain alive?” I prefer to die immediately and avoid suffering the pains of pregnancy and birth.

ותלך לדרוש את ה, “she went to obtain an answer to her problem from one of the prophets in her time.” (Rash’bam) The answer she sought was why the fetuses inside her were engaged in a fight. She was well aware that her term of pregnancy had not yet been completed. She was afraid that after all these pains she might miscarry.

AND THE CHILDREN STRUGGLED TOGETHER. Va-yitrotzatzu (and they struggled) comes from the word that means running. (The root of run is rash, vav, tzadi. According to I.E., And the children struggled…within her is to be rendered: and the children ran within her, that is, moved quickly within her.) The tzadi is doubled. (As is the rule when an ayin vav is conjugated in the hitpa’el.) Its parallel is found in They run to and fro (yerotzetzu) like the lightnings (Nahum 2:5). (Yerotzetzu (run to and fro) is from the root resh, vav, tzadi. The tzadi is doubled in keeping with the rule that the last letter of an ayin vav is doubled when conjugated in the pi’el.) The Bible refers to the fetuses as children (Banim (children) always refers to born children. A fetus is not a child (Krinsky).) because that is what they ultimately became. (The Hebrew reads: nekre’u banim al shem sofam.) And stripped the naked of their clothing (Job 22:6) (One cannot strip the naked.) is similar. Rebekah asked women who had children if they had had a similar experience. They responded that they did not.

Rebekah then said, if it, namely, the manner and custom of pregnancy, be so as they said, wherefore do I undergo such an abnormal pregnancy. (Lammah zeh anokhi (Wherefore do I live) literally reads: why, then, am I, which I.E. interprets to mean: why, then, am I undergoing an abnormal pregnancy. It should be noted that according to I.E., Rebekah’s questioning of the other women is not stated in the text but is implied by her saying, im ken lammah zeh anokhi.)

Meaning of Heb. uncertain.

"The children agitated within her..." This agitation happened when she would pass by the entrance of the Beit ha-Midrash of Shem and Ever. Yaakov struggled to come out, and Esav grasped his hand. And when she would pass by the entrance of the house of idols, Esav struggled to come out, and Yaakov grasped his hand. But she did not reason out the matter this way, but rather that she had only one fetus in her belly, that wanted to come out whether for a beit midrash or for a house of idols. If true, chas v'shalom, perhaps there are two authorities in existence! Therefore she said, "why am I thus?", if I am just like all the other women who worship idols? What advantage do I have over them if, chas v'shalom, there are two authorities in existence? Therefore, "she went to inquire of ha-Shem", meaning, to inquire after the existence of God and God's essence.

ויתרצצו הבנים בקרבה, The children were quarrelling inside her, etc. Both the expression ויתרצצו, "they quarrelled" and the words למה זה אנכי, "why am I therefore" need examination. Rashi explains that "if the pain involved in giving birth is so intense, why did I bother to pray to become pregnant?" It is difficult to reconcile our image of the pious and righteous Rebeccah with Rashi's comment, i.e. that she did not think the pain worth her while in order to become a mother. Also, if that had been her real concern, how did G'd's response alleviate her problem? Our rabbis have offered many and various explanations none of which are acceptable as the plain meaning of the verse. The plain meaning of the word ויתרצצו is based on the root רצץ, to crush. Since there were two fetuses in her womb she felt as if her womb was being crushed. She was afraid that she could not complete her pregnancy and would have a miscarriage as a result. Her question then was rhetorical, i.e. "what good was my becoming pregnant if this pregnancy will not be completed successfully?" The words: "she went to ask G'd," mean that she prayed to G'd to let her complete her pregnancy without mishap. She felt that the miracle of her becoming pregnant after all these years surely should not be wasted by her not giving birth to a healthy child.

ויתרוצצו הבנים בקרבה, “the children quarreled inside her.” This particular pregnancy was totally different from all the pregnancies experienced by women up until that time. It was quite unknown for women who gave birth to twins to experience turbulence within their wombs during their pregnancies. The fact that these fetuses had begun to behave in such a manner already while inside the womb made Rivkah very distraught. She had her worst fears confirmed when G’d told her through His prophet Shem (Bereshit Rabbah 63,7) that she was going to give birth to founders of two nations whose outlook on life would be totally different from one another. He assured Rivkah that she, personally, had no cause to worry about the physical phenomenon of that tumult within her. A Midrashic opinion (Avodah Zarah 11) draws attention to the unusual spelling of the words גיים in our verse. The correct spelling should have been גוים. This prompted Rabbi Yehudah to see a hint that there would be two individuals belonging to these two nations, i.e. Emperor Antoninus and Rabbi Yehudah Hanassi, whose wealth would be such that all manner of vegetables which were not in season would nonetheless be served on their tables all year. At first glance such a statement is difficult to reconcile with the statement made by the same Rabbi Yehudah Hanassi on his deathbed (compare Ketuvot 104), that he had never permitted himself to use his wealth to indulge himself or to otherwise enjoy the pleasures of life on earth, but had made do with absolute necessities only. We need to understand the Midrash in Bereshit Rabbah as describing what Rabbi Yehudah served his guests, not what he himself partook of. Antoninus was a descendant of Esau, of course. He had studied Torah secretly with Rabbi Yehudah Hanassi so that his servants and other members of his Empire would not become aware of this. According to tradition (also quoted in Avodah Zarah 10), Antoninus, (while governor of Palestine) had a subterranean room which was linked by a passage to the home of Rabbi Yehudah Hanassi. He would take two slaves with him every day. He would kill the first one at the entrance to the house of Rabbi Yehudah, and the second one at the entrance to his own palace so that there would not be any surviving witnesses to his visits at the home of Rabbi Yehudah Hanassi. He requested of Rabbi Yehudah Hanassi that at the pre-arranged times when he would visit, Rabbi Yehudah should not have anyone else present at the house. It happened that on one occasion Rabbi Chanina bar Chama happened to be at the house of Rabbi Yehudah when Antoninus arrived. He became very agitated and complained: “did I not tell you not to have anyone present when I come?” Rabbi Yehudah replied that the apparition in the guise of Rabbi Chanina was not a human being. Thereupon Antoninus said to Rabbi Yehudah: “tell this man to get me the slave who stands on guard at the entrance.” Rabbi Chanina, aware that this slave was going to be killed, deliberated what to do. When he came to the place from where he was supposed to get the slave he found that the slave was already dead. He meditated on what to do, saying to himself that if he told Antoninus that the slave was already dead, he would accuse him of having murdered him. At the same time there is a rule that one need not return to the sender in order to bring bad news. On the other hand, he reasoned, if he were simply to leave the dead man and not go back to the house of Rabbi Yehudah at all, this would be a disgrace, and an insult to the Roman Empire. So he decided to pray. As a result of his prayer the dead guard came to life again and he sent him to his master. Thereupon Antoninus said to Rabbi Yehudah: “I am aware that even relatively insignificant Jews possess the power to bring the dead back to life. Nonetheless, I wish that when I come here no other living soul shall be present.” Antoninus used to provide Rabbi Yehudah with a variety of personal services as well as feed him if necessary on a daily basis. He even expressed a wish to be able to serve Rabbi Yehudah in the hereafter as his mattress. One day he asked Rabbi Yehudah if he could expect to be granted life in the hereafter. Rabbi Yehudah answered in the affirmative. Antoninus questioned this, quoting Ovadiah 18 “there will not be anyone remaining of the house of Esau.” Rabbi Yehudah replied that this verse speaks only of people who live in accordance with the principles of Esau. Thereupon Antoninus quoted another verse, this time from Ezekiel 32,29: “There are Edom, her kings and her princes” [The entire passage deals with the descent to Gehinom of all these Gentile people. Ed.] Rabbi Yehudah replied that the verse referred to “her kings,” but not to “all her kings.” He added that Ezekiel had specifically excluded Antoninus as well as a certain Ketiah bar Shalom from his prediction.

ויתרוצצו, as soon as the fetuses had developed to the point where they were able to move, they moved far more violently than is the custom, so that Rivkah had the impression that quarrelling was going on inside her.

ותאמר אם כן, after she felt these strange movements she consulted with other women who were pregnant or who had born children if they too had experienced such a phenomenon. After they all denied ever having experienced such feelings, she burst out asking: אם כן למה זה אנכי, why should such a thing be reserved for me?

'ותלך לדרוש את ה, some of our sages (quoted by Rashi) say that she went to the academy of Shem in order to inquire from him about the meaning of such strange goings on inside her. The truth is that Shem was still alive at that time for he survived Avraham by 31 years. If Shem was identical with Malki Tzedek he would have resided in Jerusalem at that time. Why are we told all this? To draw our attention to the fact that she bypassed her father-in-law Avraham, who we would think, was better qualified than Shem to answer her question. Avraham remained alive until Esau and Yaakov were 15 years of age.

ותלך, perhaps Avraham and Keturah lived in the same house together with Keturah’s children.

AND SHE SAID: IF IT BE SO, ‘LAMAH ZEH ANOCHI?’”If the pain of pregnancy is so great, lamah zeh anochi (why did I) pray for and aspire to pregnancy?” Thus Rashi. But it is not correct. (For the word anochi (I), according to Rashi, implies “I prayed for pregnancy.” And this, comments Ramban, is not correct. (Gur Aryeh.)) Rabbi Abraham ibn Ezra says that she asked the women if they had experienced such pains, and they said, “No,” whereupon she said, “If the matter and custom of pregnancy be as they said, lamah zeh anochi, why am I beset with an unusual pregnancy?” Now according to this exposition, the verse is missing and not complete. (Her inquiring of other women as to their experiences with pregnancy is not even mentioned explicitly although it is central to the thought expressed in the verse, according to Ibn Ezra.) The correct interpretation in my opinion is that she said, “If it shall be so with me, lamah zeh anochi, [why am I in the world]? Would that I did not exist, that I should die or never have come into existence.” (The J. P. S. translation, If it be so, wherefore do I live?, follows Ramban’s interpretation.) This is similar to the verse, I should have been as though I had not been. (Job 10:19.)

AND SHE WENT ‘LIDROSH’ (TO INQUIRE) OF THE ETERNAL. Rashi comments: “To tell (“To tell.” Our text of Rashi reads: “that He should tell her.”) what her outcome will be.” Now I have not discovered the word drishah [lidrosh, to inquire] in relation to G-d except in the context of prayer, as in the verses: I sought (‘darashti’) the Eternal and He answered me; (Psalms 34:5.) seek ye Me, (‘dirshuni’) and live; (Amos 5:4.) As I live, saith G-d the Eternal, I will not be inquired of (‘edareish’) by you. (Ezekiel 20:3. See Ramban on Exodus 18:15.)

ויתרוצצו, a word derived from רץ, “ran,” as for instance in Jeremiah 51,31 לקראת רץ רץ, “runner dashes to meet runner.” The word describes the constant motion of the two fetuses inside Rivkah’s womb. We have a similar construction of the word קם when it appears next to מתקוממים, or the word לן when it occurs next to the word מתלוננים. If the word had been derived from the root רצץ, as for instance in Job 20,19 רצץ עזב דלים, the Torah would have had to write here vayitratzetzu with the vowel patach, instead of vayitrotzetzu with the vowel cholem. We find such a parallel construction in Jeremiah 13,16 ובטרם יתנגפו רגליכם, “and before your feet stumble.”

'לדרוש את ה, an inquiry directed at the prophets that were around in her time. We have a verse in Kings I 22,8 as well as in Exodus 18,15 where this expression describes questions addressed by the common people to the prophet.

ויתרצצו AND [THE CHILDREN] STRUGGLED — You must admit that this verse calls for a Midrashic interpretation since it leaves unexplained what this struggling was about and it states that she exclaimed “If it be so, wherefore did I desire this” (i.e. she asked whether this was the normal course of child-bearing, feeling that something extraordinary was happening). Our Rabbis explain that the word ויתרוצצו has the meaning of running, moving quickly: whenever she passed by the doors of the Torah (i. e. the Schools of Shem and Eber) Jacob moved convulsively in his efforts to come to birth, but whenever she passed by the gate of a pagan temple Esau moved convulsively in his efforts to come to birth (Genesis Rabbah 63:6). Another explanation is: they struggled with one another and quarrelled as to how they should divide the two worlds as their inheritance (Yalkut Shimoni on Torah 111:2).

ותאמר אם כן means AND SHE SAID, “IF the pain of pregnancy be so great,

למה זה אנכי WHY IS IT that I longed and prayed to become pregnant?” (Genesis Rabbah 63:6).

ותלך לדרש AND SHE WENT TO ENQUIRE at the school of Shem (Genesis Rabbah 63:6).

'לדרש את ה, TO ENQUIRE OF THE LORD, that He might tell her what would happen to her at the end.

ויתרצצו von רוץ, laufen, eilen, im Hiphil: ויריצוהו מן הבור, sie spornten ihn zur Eile an, also: התרוצץ sich, oder, wo wie hier zwei, sich gegenseitig zur Eile drängen. Einer ließ den andern nicht ruhen. — ותאמר אם כן gehört dem Akzente nach zusammen und heißt wohl: sie sagte, wenn es ihr so geschah: Warum ich dies? d. h. warum mache ich so ungewöhnliche Erfahrungen? — ותלך, nach der Erläuterung der Weisen: zu Schem und Eber — den Bewahrern der von Noach empfangenen Traditionen — um durch sie Aufschluss von Gott zu erbitten.

ותאמר אם כן, after it is a fact that these fetuses already are at each other’s throats I have reason to be afraid that one of them will die so that I endanger myself by giving birth to them, causing one of them to be stillborn.

למה זה אנכי, why were my relatives so concerned that it would be I who provide the seed for Yitzchok when they said את היי לאלפי רבבה, “may it be you who will be the source of millions.” (24,60) Also, why did my husband insist that I become the mother of his children?

For it does not clarify what this struggle was... Meaning: since Scripture does not explain the רציצה, assumedly it was [the standard רציצה,] like that of other pregnant women. But if so, why is it written afterwards, “If this is so, why did I desire this?” Did she not know she would have pregnancy pains? Perforce, as the Midrash says, רציצה means moving quickly, not what other women experience. About this Rashi later commented: “She said, ‘If this is so, that the pain of pregnancy is so great’” — more than that of other women — “‘Why did I desire this?’”

To the house of study of Sheim. [Rashi knows this] because otherwise it should simply say, “She inquired of Hashem.” Why does it say, “She went”? Hashem fills the whole world! And while Sheim was still alive, she would not go to the house of study of his grandson Eiver. We need not ask why she did not go to Avraham, as he too was a prophet, for the answer is: Hashem hid the meaning of her pregnancy from Avraham so he would not be pained [over his wicked grandson-to-be, Eisov]. We see that before Eisov fell into to evil ways, Avraham died, so that his death would be “in a good old age” (25:8).

During her pregnancy the children were agitated within her. It will soon become clear that she was bearing fraternal twins. Sensing that something was abnormal and cause for concern, she said: If so, if the pregnancy is so difficult, why am I like this, why do I want it? Alternatively, this means: If my suffering is so great, what is the point of living? And she went to inquire of the Lord. At the time, there were distinguished individuals who accepted the faith of Abraham and his family, such as Malkitzedek king of Shalem (see 14:18–20). Rebecca sought prophetic instruction from such a man. 2

ויתרוצצו, “They quarreled.” According to Rashi the wrangle inside Rivkah’s womb concerned two worlds. According to the plain meaning of the text, seeing that Esau developed a lot of body hair whereas Yaakov was smooth skinned, Esau’s hair kept rubbing Yaakov’s skin, resulting in violent movement inside her womb, Yaakov trying to escape being scratched.

ותאמר: אם כן וגו', “she said: ”if so, etc.” according to Rashi she said that “if my desire to found a nation of twelve tribes involves so much pain as part of the pregnancies, why did I ever aspire to become the founding mother of such a nation?” According to a Midrash, Rivkah’s complaint of למה זה אנכי was the reason that it was not she who became the founding mother of the twelve tribes. In practice, it was Esau who inadvertently damaged Rivkah’s uterus to the extent that she could not again become pregnant. Other commentators interpret Rivkah’s complaint not as directed against future pregnancies, but as her immediate fear of her embryos seeing the light of the world too soon due to their conduct within her womb. She was afraid of giving birth to premature babies, babies that would die at birth or shortly thereafter. Her complaint was that if she had to undergo all these pains only in order to abort at the end, what was the point in her becoming pregnant in the first place? Why would she have been singled out for such a difficult pregnancy? Yet other scholars see Rivkah’s question as not addressed to G’d, but to other women who had born children successfully. After these women told her that they had not experienced any of the symptoms Rivkah had been plagued by during her pregnancy, she then addressed the question of why she had been singled out to G’d, (using the head of the academy of Shem and Ever as her intermediary) Nachmanides understands Rivkah’s question as wanting to know if her children were already quarrelling before they were born, her own life would not be worth living and she would be better off dead.

ותלך לדרוש את ה', “she went in order to enquire from G’d.” Rashi understands her question as pertaining to the future of these children. Perhaps the reason she preferred to address her enquiry to the head of the Academy of Shem instead of to her father-in-law Avraham, who was still alive at the time, was that she did not want to let him know that she was so beset by mental and physical anguish. Nachmanides understands the words ותלך לדרוש את ה', to mean that Rivkah appealed directly to G’d in prayer seeing that she felt so much anguish.

“The children struggled in her womb” [25:22]. The children struggled in her womb. Jacob and Esau argued in their mother’s body. When Rebecca walked past the door of a house of study, Jacob wanted to get out. When Rebecca passed the door of a place of idol worship, Esau wanted to get out and the two nations struggled with each other. Rebecca said: if it is such a great trouble to be pregnant, why did I ask to have children. (Rashi, Genesis, 25:22.)

“She went to inquire of the Lord” [25:22]. Rebecca went to ask of God why the children were struggling? Here Rashi asks a question. Where did she go to inquire? The explanation is that she went to the house of study and asked Shem, who was the rabbi that he should tell her. He told Rebecca: you will have two important children, as it is written, “two nations are in your womb” [25:23]. This means, two lords will come from you. That is, from Jacob will come Rabbi [Judah the Prince], who will be as important as a king. From Esau will come Antoninus, the king of Esau. (Rashi, Genesis, 25:23. Esau is identified with Rome in Rabbinic literature. Antoninus was an emperor of Rome.) Bahya writes. Antoninus was a great king of Esau and studied Torah from Rabbi [Judah the Prince] secretly, and was very afraid that his servants and ministers should not learn about this. The Talmud in [tractate] Avodah Zarah (B. Avodah Zarah, 10b.) says that there was a large cave under the earth. King Antoninus could easily go from his castle to the house of Rabbi [Judah] through that cave. Every day the king went to study Torah with Rabbi [Judah] through that cave under the earth and took along two servants. The king placed one at the door of his house, and the other one he put at the door of Rabbi [Judah’s] house. He did this every day. He told them that no person should come to Rabbi [Judah] when he would come. Once the king came to Rabbi [Judah] and found Rabbi Haninah sitting before Rabbi [Judah]. The king said: I asked you that no person should be here when I came. Rabbi [Judah] responded: this is not a person. The king said: if this is not a person, let him go and call in the one who is sleeping at the door. Rabbi Haninah went and found that the one at the door had been killed. Rabbi Haninah thought; what should I do? Should I tell him that he had been killed? One does not tell bad news easily. If I will go away, then it is degrading to the king that I would not answer him. He prayed and brought him back to life and sent him to the king. The king said: I know well that every Israelite can bring someone back to life. Nonetheless, I ask you, let no person be with you when I come to you. The king served Rabbi [Judah]; he poured his cup and stood before him like a servant. When Rabbi [Judah] wanted to sleep in his bed, the king bowed down to the earth before the bed so that Rabbi [Judah] would step on him, to more easily let him get into his bed. Rabbi [Judah] said: you are a king and it is not just that a king should do this. The king responded: I wish that I would be the bed under you in the next world. He asked Rabbi [Judah]: will I come to the World to Come? Rabbi [Judah] answered him: you will come. The king said: the verse says, “no survivor shall be left of the House of Esau” [Obadiah 1:18]. Rabbi [Judah] responded: whoever does the deeds of Esau. He asked: the verse says, “Edom is there, her kings and all her chieftains” [Ezekiel 32:29]. There in Gehenna is Edom, the king and his ministers. Rabbi [Judah] answered: except for Antoninus and Ketia the son of Shalom, who will not come to Gehenna. (Bahya, Genesis, 25:22.) Rashi writes. Good food that aids digestion, like lettuce and radish, was never absent from the table of Rabbi [Judah]. These always used to be at the king’s table. (Rashi, Genesis, 25:23.) That is to say, Rabbi [Judah] did not desire delicacies, but he was so wealthy and had so many servants in his household that there was much cooking and there was enough that his household had lettuce and radish with which to rejoice. This was the custom among ministers and kings. However, Rabbi [Judah] before he died, he raised his ten fingers toward heaven and said: Lord of the Universe, I had no pleasure from this world, even with my small finger. (Bahya, Genesis, 25:22.)

After many years passed, there arose people (false prophets - Note Hilchot Yesodei Torah 9:5, which states that anyone who states that God told him in a prophetic vision to worship idols should automatically be considered a false prophet. See also the Guide for the Perplexed (Vol. II, Chapter 36) where the Rambam describes how people can be overcome by their powers of imagination to the extent that they - as do others who see them in such a trance - think of themselves as prophets, although, in fact, they received no Divine influence.) - false prophets - who told [their nations] that God had commanded them to say: (Thus, this represents a second stage in the spread of idol worship. At first - as explained in Halachah 1 - star worship was not institutionalized, but was practiced by individuals because of their mistaken conceptions. The second phase involved the development of religious institutions and set modes of worship. The leaders, however, still recognized God and attributed the instructions to worship the stars to Him. In the third stage - as the latter portion of this halachah states - people would worship the stars and idols without any awareness of God.) Serve this star (or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it. - See the Rambam's Commentary on the Mishnah (Avodah Zarah 4:7) and his statements in Chapter 11, Halachah 16, where he explains that idol worship was instituted by the leaders of the nations to unite the people of a particular land, give them a sense of national identity, and establish a hierarchy of leaders.) - or all the stars - sacrifice to it, offer libations to it, build a temple for it and make an image of it so that all people - including the women, the children, and the common people - could bow to it. He would inform them of a form that he had conceived, and tell them that this is the image of the particular star, claiming that this was revealed to him in a prophetic vision. (With these statements, the Rambam explains how people began to worship statues and idols. Since the star was far away and could not be perceived as more than a twinkling dot in the sky, the people wanted a more tangible image which they could relate to. The "prophets" obliged and devised forms for statues to serve as talismans to bring down influence from these stars.) In this manner, the people began to make images in temples, under trees, and on the tops of mountains and hills. (Note Deuteronomy 12:2, which commands the Jews to destroy "all the places where the nations... would worship their gods, on the high mountains, on the hills, or under any luxuriant tree." Note the Guide for the Perplexed, Vol. III, Chapter 45, where the Rambam mentions the gentile practice of building temples on hills and mountaintops.) People would gather together and bow down to them (the images) and the [false prophets] would say: This image is the source of benefit or harm. It is appropriate to serve it and fear it. Their priests would tell them: This service will enable you to multiply and be successful. Do this and this, or do not do this or this. (At this stage, their service was clearly self-oriented. They wanted to derive benefit or prevent harm to themselves through this service.) Subsequently, other deceivers arose and declared that a specific star, sphere, or angel (See Hilchot Yesodei HaTorah, Chapter 2, for a description of the angels.) had spoken to them and commanded them: Serve me in this manner. He would then relate a mode of service [telling them:] Do this, do not do this. (This represented a further descent. Rather than prophesy in the name of God, these imposters would speak in the names of the idols themselves. (See also Chapter 5, Halachot 6-7.)) Thus, these practices spread throughout the world. People would serve images with strange practices (one more distorted than the other - Note Chapter 3, Halachah 2, which describes the service of Ba'al Pe'or. The people would defecate before the idol as an act of worship.) - one more distorted than the other - offer sacrifices to them, and bow down to them. As the years passed, [God's] glorious and awesome name was forgotten by the entire population. [It was no longer part of] their speech or thought, and they no longer knew Him. (It is not clear at which point in the history of the world this change took place. The period between Enosh's birth and Abraham's lasted slightly more than one thousand years, with the flood taking place approximately 750 years after Enosh's birth.) Thus, all the common people, the women, and the children would know (Note the Rambam's Commentary on the Mishnah (Chulin 1:1), where he also differentiates between the people who believe in the spiritual service intended to draw down spiritual energy from these celestial bodies and practice it, and the common people who worship the idols blindly, on faith.) only the image of wood or stone and the temples of stone to which they were trained from their childhood to bow down and serve, and in whose name they swore. (i.e., they conceived of the images as gods. Such worship represented more than a mere conceptual error. Six of the seven mitzvot commanded to Noach and his descendants were also given to Adam, the first man. Among them was the prohibition against serving other gods (Hilchot Melachim 9:1). Thus, by worshiping these images, they were breaking an explicit Divine commandment.) The wise men among them would (not worship the images as gods in their own right, but they would) think that there is no God other than the stars and spheres for whose sake, and in resemblance of which, they had made these images. The Eternal Rock (the true God) was not recognized or known by anyone in the world, with the exception of a [few] individuals: (Our Sages speak critically of these individuals, who were themselves righteous, but did nothing to influence the people around them. for example - See also the Guide for the Perplexed, Vol. II, Chapter 39, where the Rambam cites these individuals as prophets. Chanoch - Note Genesis 5:22: "And Chanoch walked with God." Metushelach - Though his righteousness is not mentioned explicitly in the Torah, it is mentioned by our Sages in a number of places - e.g., Yalkut Shimeoni, Bereshit 42, which states: "Metushelach was a completely righteous man." Noach - See Genesis 6:9: "And Noach was a righteous man, perfect in his generation." Shem - Noach's second son. and Ever. - Shem and Ever are frequently mentioned by our Rabbis as righteous sages. See Bereishit Rabbah 63:6, which explains that when Rivkah went "to seek out God" (Genesis 25:22 , she went to the house of study of Shem and Ever. The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born. - Abraham was born in the year 1948 (1812 B.C.E.).) for example, Chanoch, Metushelach, Noach, Shem, and Ever. The world continued in this fashion until the pillar of the world - the Patriarch Abraham - was born.

After recounting the miraculous nature of this conception, the parshah goes on to relate how the origins of these children foreshadow and illumine their later history. First we are told that the brothers warred with each other while yet in the womb, until their mother, in the consciousness that nothing of this kind had ever happened to a pregnant woman before and that it must perforce presage something of great moment, determined to probe it by making inquiry of the L-rd. This is subsumed in (Genesis 25:22): "And the children wrangled within her, and she said: 'If so, why am I thus?' And she went to inquire of the L-rd."

In this context the verse is to be interpreted as meaning that after she had asked these women if they had ever experienced anything similar and had been answered in the negative, she said: "If so, why am I thus" — placed in this strange situation which was never the lot of others? (The Midrash itself does not explicitly interpret the conclusion of the verse, but R. Abraham ibn Ezra interprets it in this manner, and it is, indeed, an apt interpretation.)

After ascertaining that her situation was atypical, she went to inquire of the L-rd by way of prophets (or she isolated herself for the reception of the spirit of the L-rd, which would reveal it to her) what would be her latter end (according to Rashi of blessed memory) — that is, she yearned to know what was presaged by this strange phenomenon. And though the Ramban takes exception to this interpretation, saying that he had never encountered "inquiry of the L-rd" as connoting anything other than prayer, as in (Psalms 34:5): "I have inquired of the L-rd…", (Amos 5:4): "Inquire of me and live," (Ezekiel 20:3): "As I live, I will not be inquired of by you" — it would seem that the following escaped his notice (II Kings 8:8): "And the king said to Hazael: 'Take a present in your hand, and go meet the man of G-d, and inquire of the L-rd by him, saying: "Shall I recover from this disease?"'" and, similarly, (Ibid 1:2): "Go and inquire of Ba'al Zevuv, the god of Ekron, whether I shall recover form this disease." These latter inquiries are to determine what will transpire — as is the case here, Rivkah yearning to know the import of the strange thing occurring to her.

To this should be added the fact that the Blessed One, "who scans the actions of men and brings counsel from afar," wished to create animosity between the brothers, so that when the one sinned the other would be "the staff of His wrath and the rod of His anger" to chastise him. And He implanted this in the nature of these two brothers by making them opposites and generating therefrom all of their activities. The entire episode follows this theme. First it is written (Genesis 25:22): "And the children wrangled within her, and she said: 'If so, why am I thus?'" which our sages expounded (Genesis Rabbah 63:6) to the effect that when Rebeccah became conscious of the fetuses' strange movements, she asked the pregnant women if something like this had ever happened to them, and when answered in the negative said: "If so," this not being the way of nature, "why am I thus" placed in this strange situation which was never the lot of others? (Ibid): "And she went to inquire of the L-rd" — (that is, of a prophet) to be apprised why this was happening, and he answered her, viz. (Ibid 23): "And the L-rd said to her: 'There are two nations in your womb, and two peoples will separate themselves from your innards.'" He thereby informed her that these two fetuses would be the progenitors of different mighty nations and peoples, who would be entirely incompatible with each other and unable to co-exist in peace, but (Ibid): "One people will overpower the other." It was for this reason that the Blessed One implanted in these two fetuses natures of the very opposite extremes. This is evidenced both in their physical features and in their character traits. In their physical features — Esau was ruddy and hairy, attesting to his hot-blooded, passionate nature; whereas Jacob was smooth-skinned, attesting to his good, even-tempered nature. And their character traits paralleled their natures. For though character is not dictated by nature, it is undeniably predisposed by it. For this reason it is written (Ibid 27) that Esau "knew hunting" (his nature inclining to stratagems and subtleties, the like being employed in the trapping of animals) and that he was "a man of the field" (seeking movement, his feet not planted in his home). And Jacob possessed the opposite of these two tendencies. He was "a simple man," walking uprightly and "glorying in dwelling at home." Their physical features and their character traits, then, show them to be of diametrically opposed natures, the Blessed One having created them thus (but not having compelled them to be good or evil). And this is the natural reason, in my view, for the two fetuses being antagonistic to each other while yet in the womb. For I do not believe that these two fetuses were invested with a prophetic effluence which foreshadowed their destiny. In any event an explanation in terms of nature is called for, and that is that their antagonism stemmed from the Blessed One's having created them diametrically opposed in nature, so that their natures contended with each other in the womb itself (though they were not pre-determinedly good or evil). And because every natural force, when it encounters its opposite, either attempts to overpower it or flees before it, each one of those fetuses sought through its natural force to overpower the other or to escape it. This is the intent of "Vayitrotzatzu" ["and they wrangled"], which connotes both running and striking. And this was deliberately intended by the Blessed One so that each one be imbued with hatred and aversion towards the other. For similarity of natures produces similar character traits and invites love, whereas dissimilarity in natures produces a corresponding dissimilarity in character traits and arouses hatred. (In my view, the serpent in Genesis is to be understood in the same manner, but this is not the place for it [see The First Discourse]). In sum, the brothers were implanted with diametrically opposite natures to create between them a root of hatred.

And the Blessed One superadded to this the factor of primogeniture. For it is well known that the transference of legacies and the appropriation of what is due another by cause of it is often a strong cause of estrangement between brothers. And because this factor was not yet so pronounced (Esau having acceded in selling the birthright), the Blessed One superadded the factor of the blessing, engineering it in such a way that Esau would attempt to obtain it and Isaac intend to bless him, notwithstanding which it would be fully bequeathed to Jacob, as we have explained. This was a strong, enduring cause furthering the Blessed One's aim of generating hatred between the two brothers and between their children, a hatred that would last until the end of days. For the seed of Esau will not cease from nationhood until the days of the Messiah, as indicated in the words of Daniel. Daniel saw four creatures, three of which were interpreted to him as symbolizing Media, Persia, and Greece, respectively, as indicated there (Daniel 8:20-21), the fourth being identified by our sages as Amalek [=Edom=Esau]. And Daniel prophesied that Israel would be given over into his hands until the end of the time period alluded to there in five places. And, as seems to be indicated from the plain meaning of the verses, the time in question was not made clear even to Daniel's satisfaction. For in the first vision it is stated (Daniel 7:25): "And he [the fourth] shall wear out the holy ones of the most High and think to change times and laws. And they shall be given into his hand for a season, and seasons, and half a season." And Daniel did not understand this, as it is written (Ibid 28): "My thoughts greatly confounded me and my color changed, but I kept the matter in my heart." And in the second vision it is asked (Ibid 8:13): "How long shall be the vision concerning the daily sacrifice and the transgressions of desolation, to give both the sanctuary and the host to be trodden underfoot?" — and answered (Ibid 14): "For two thousand and three hundred evenings and mornings then the sanctuary shall be restored." And here, too, it is written (Ibid 27): "And I, Daniel, fainted and was sick for days … and I was astonished at the vision, but no one understood it." And at the end it is written (Ibid 12:6): "And one said to the man clothed in linen, who was above the waters of the river: 'How long shall it be until the end of the wonders?'" And he answered (Ibid 7): "For a time, times, and a half; and when the crushing of the power of the holy people shall have been completed, all these things shall be finished." And here, too, he says (Ibid 8): "And I heard, but I did not understand." And here, too, the response is (Ibid 9): "Go, Daniel, for the words are closed up and sealed until the time of the end."

It should be explained, however, why a prophet must be wealthy and tall. As far as his being strong, we can understand that one who is sent out to chastise a great multitude must be extremely courageous and turn back for nothing, as the Blessed One exhorts Jeremiah (Jeremiah 1:17): "Therefore, gird your loins, and arise, and speak to them all that I command you; do not be afraid of them, lest I make you afraid of them." But why must a prophet be wealthy and tall?

Under such circumstances the senses cease to act, and the [Active Intellect] influences the rational faculties, and through them the imaginative faculties, which become perfect and active. Sometimes the prophecy begins with a prophetic vision, the prophet greatly trembles, and is much affected in consequence of the perfect action of the imaginative faculty: and after that the prophecy follows. This was the case with Abraham. The commencement of the prophecy is, “The word of the Lord came to Abraham in a vision” (Gen. 15:1); after this, “a deep sleep fell upon Abraham”; and at last, “he said unto Abraham,” etc. When prophets speak of the fact that they received a prophecy, they say that they received it from an angel, or from God; but even in the latter case it was likewise received through an angel. Our Sages, therefore, explain the words, “And the Lord said unto her” that He spake through an angel. You must know that whenever Scripture relates that the Lord or an angel spoke to a person, this took place in a dream or in a prophetic vision.

Rabbi Yitzchak said, It is written, "And the children struggled together within her; and she said, 'if it be so, why am I thus?' And she went to inquire of Hashem" (Gen. 25:22). Where did she go? To the academy of Shem and Ever. "the children struggled together within her," because the wicked Esau was warring against Jacob there. The term 'struggle' (Heb. וַיִּתְרֹצֲצוּ) is similar to the expression 'to break' (Heb. רָצַץ) one's head, for they struggled and were divided. Come and behold, Esau was of the side of he who rides the serpent, (Samael) while JACOB was of the side who rides the perfect Holy Throne, of the side of the sun, that is united with the moon.

Chapter (72) 73: Torah [1] "And the El Shaddai grant you mercy" (Genesis 43:14). As it is written in scriptures: Knowledge [of escape from You] is concealed from me. It is too formidable. I cannot know it. (Psalm 139:6). What is the meaning of "extraordinary level of understanding beyond my grasp"? It refers to something that is difficult for a person to comprehend, as it says, "If there arise among you a matter too hard for judgment" (Deuteronomy 17:8). Jacob said, "I cannot understand this matter." God promised Abraham that he would have twelve tribes, as it says, "Look now toward heaven, and tell the stars, if thou be able to number them...So shall thy seed be" (Genesis 15:5). Just as there are twelve constellations in the heavens that govern the world, so too I will establish twelve tribes from you that will govern the world, as it is said, "Thus shall your seed be" (Genesis 15:5). When Ishmael was born and he begot twelve princes, as it is said, "And he shall be a wild ass of a man: his hand shall be against every man, and every man's hand against him; and he shall dwell in the face of all his brethren" (Genesis 16:12), Abraham thought that these were the twelve tribes. But God said to him, "No, not those that you think. Sarah will bear a son for you" (Genesis 17:19), as it is said, "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" (Genesis 21:12). It is through Isaac that your seed will be called (Genesis 21:12), as I said to you, "Thus shall your seed be" (Genesis 15:5). When Isaac married Rebecca and she was found to be barren, he began to question how the promise that God made to Abraham could be fulfilled, as she was barren, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), and the children struggled within her (Genesis 25:22). "I'm sorry," she began, "if that's the case, I apologize to one another and "She went to inquire of יהוה," (Genesis 25:22), went to the study hall of Shem, and the Lord said to her, 'Two nations are in your womb, and two peoples shall be separated from your body' (Genesis 25:23). Why did she say why is it? (Genesis 25:22), "this" is numerically equivalent to 12. And God said to her [Sarah], "What you think is not so, but there are two nations in your womb." When Jacob stood up and went out to Laban, Isaac called him and said to him, "Let it be known that the Lord is establishing twelve tribes from you," as it is said, "Isaac called Jacob and blessed him, and commanded him, and said to him, 'Do not marry a Canaanite woman. Arise, go to Padan Aram, to the house of Bethuel, your mother's father, and take a wife from there of the daughters of Laban, your mother's brother. And may God Almighty bless you, and make you fruitful, and multiply you, that you may be a congregation of peoples; and give you the blessing of Abraham, to you and your descendants with you" (Genesis 28:1-4). The blessing that He blessed Abraham with, saying, "Look up now" (Genesis 15:5), is fulfilled through you. And once Jacob went and took wives and fathered twelve tribes, as it says, "And the sons of Jacob were twelve" (Genesis 35:22), Joseph began to see hints of it in his dream, saying, "Behold, I have dreamed a dream" (Genesis 37:9). Jacob began to keep watch over his father's words, and his father kept the matter (Genesis 37:11). And when Joseph was sold and Simeon was bound and Benjamin was brought to take revenge, Jacob began to cry out, "Me? What do I know? I thought that from my fathers I would establish twelve tribes, but I am dwindling and going down," as it says, "Joseph is gone" (Genesis 42:36). Everything that the old man promised was fulfilled, and yet I am decreasing and going down. "How incomprehensible is this to me," as it says, "I do not know what to say to you, but one thing remains in my hand, the blessing that my father blessed me with, saying, 'And Almighty God bless you'" (Genesis 28:3).

“The children were agitated within her, and she said: If this is so, why do I exist? She went to inquire of the Lord” (Genesis 25:22). “The children were agitated [vayitrotzetzu] within her” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: This one ran [ratz] to kill that one and that one ran to kill this one. Reish Lakish said: This one permitted the command of [matir tzivuyo] that one, and that one permitted the command of this one. (Each of them permitted himself to do what the other deemed prohibited.) Rabbi Berekhya in the name of Rabbi Levi: So that you will not say that it was after he [Esau] emerged from his mother’s womb that he confronted him, but rather, while he was still in his mother’s womb, his fist [zirte] was outstretched toward him. That is what is written: “The wicked are corrupt [zoru] from the womb” (Psalms 58:4). “The children were agitated within her” – when she would stand adjacent to synagogues and study halls, Jacob would convulse to emerge. That is what is written: “Before I formed you in the belly I knew you” (Jeremiah 1:5). When she would pass houses of idol worship, Esau would run and convulse to emerge. That is what is written: “The wicked are corrupt from the womb.” “The Lord said to her: Two peoples are in your womb, and two nations will be separated from your innards; one nation will prevail over the other nation, and the elder will serve the younger” (Genesis 25:23). “Her days to give birth were complete, and behold, there were twins in her womb” (Genesis 25:24). “The first emerged ruddy, all of him like a cloak of hair, and they called his name Esau” (Genesis 25:25). “Then his brother emerged, his hand grasping Esau’s heel, and he called his name Jacob. And Isaac was sixty years old when she bore them” (Genesis 25:26). “She said: If this is so, why do I exist [lama zeh anokhi]?” Rabbi Yitzḥak said: It teaches that our matriarch Rebecca was circulating around the entrances of women’s houses and saying to them: ‘In your days, did you experience this suffering? If this is the suffering that comes with children; had I only not conceived.’ Rav Huna said: [She said:] ‘If this is how I am destined to produce twelve tribes, would I only not conceive the numerical value of zeh.’ (See the end of the paragraph.) It is taught in the name of Rabbi Neḥemya: Rebecca was worthy to have twelve tribes emerge from her. That is what is written: “The Lord said to her: Two peoples are in your womb” – these are two; “and two nations” – that is four; “and one nation will prevail over the other nation” – that is six; “and the elder will serve the younger” – that is eight. “Her days to give birth were complete” – that is ten. “The first emerged ruddy” – that is eleven; “then his brother emerged” – that is twelve. There are some who derive it from this verse: “She said: If this is so, why do I exist [lama zeh anokhi]?” Zayin – seven, heh – 5, that is twelve, the numerical value of zeh. “She went to inquire of the Lord” (Genesis 25:22) – were there synagogues and study halls in those days? (Had there been, she could have gone to pray there to God; where, then, did she go? She could have prayed at home.) Did she not go only to the academy of Shem and Ever? It is, rather, to teach you that anyone who enters before a Torah scholar, it is as though he enters before the Divine Presence.

But the children struggled in her womb — whenever she passed the gate of a pagan temple, Esau moved convulsively to get out; whenever she passed by synagogues and study halls, Jacob moved convulsively to get out.

Another explanation: They struggled — Esau said to Jacob, "Let's divide the world." Jacob said to him, "You take this world, and I will take the world to come." And likewise did Esau say to Jacob, "You take the world to come and I will take this world."

Another interpretation (of Is. 41:4): WHO HAS WROUGHT AND PRODUCED. The Holy One also told Rebekah what he was going to do, as stated (in Gen. 25:22f.): SO SHE WENT TO INQUIRE OF THE LORD; AND THE LORD SAID TO HER: TWO NATIONS ARE IN YOUR WOMB. Then he said to her: Esau I hate, and Jacob I love, (See Mal. 1:2f.; Romans 9:13; Gen. R. 63:7.) as stated (at the end of vs. 23): AND THE ELDER SHALL SERVE THE YOUNGER. The Holy One made known to her everything < about them > before they were born. He said to her: You are like a field that is sown and thrives, so that the storehouses are full of grain and the stables (Lat.: stabula.) < full of > straw. He said: {She shall be the} [You shall be blessed like that] field which fills the barns with grain, and the stables (Ibid.) with straw. The Holy One said to Rebekah: Let there be prosperity in this belly, since it is going to fill up the Garden of Eden with righteous < offspring > and Gehinnom with wicked < offspring >, as stated (in Gen. 25:22): TWO NATIONS ARE IN YOUR WOMB. It is therefore stated (in Is. 41:4): WHO HAS WROUGHT AND PRODUCED. (The two verbs are understood as referring to Jacob and Esau respectively.)

It is written (in Is. 2:2): AND IT SHALL COME TO PASS THAT IN THE LATTER DAYS THE MOUNTAIN OF THE HOUSE OF THE LORD SHALL BE ESTABLISHED …. This text is related (to Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), . to teach you that everyone who is troubled (rt.: Ts'R) from his beginning has rest at his end. You have no one who was more troubled (rt.: Ts'R) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings oppressed him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest. (Gen. 24:1) NOW ABRAHAM WAS OLD, ADVANCED IN YEARS, AND THE LORD BLESSED ABRAHAM . Isaac was troubled (rt.: Ts'R) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16): AND ABIMELECH SAID UNTO ISAAC: GO AWAY FROM US, FOR YOU HAVE BECOME HAVE BECOME TOO POWERFUL FOR US. In the end they begged him for mercy, [as stated] (in vs. 27): AND ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME…. Jacob also was troubled (rt.: Ts'R) in his youth, as stated (in Ps. 129:1): THEY HAVE HARASSED ME GREATLY FROM MY YOUTH, LET ISRAEL NOW SAY. While he was in his mothers belly, Esau wanted to kill him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED WITHIN HER…. [Moreover, when he received the blessings, (according to Gen. 27:41:) THEN ESAU HATED JACOB …, AND ESAU SAID IN HIS HEART: . So he fled to Laban and was troubled (rt.: Ts'R) over his daughter, and after that Laban wanted to kill him, as stated (in Deut. 26:5): AN ARAMEAN WOULD HAVE DESTROYED MY ANCESTOR. (This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR.) He went away from him and encountered Esau, as stated (in Gen. 33:1): NOW JACOB RAISED HIS EYES AND SAW ESAU COMING…. There came upon him the trouble over Dinah and the trouble over Joseph. Yet in the end he had rest, [as stated] (in Gen. 47:12): AND JOSEPH SUSTAINED HIS FATHER …. Ergo (in Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), .

[(Gen. 43:14:) AND MAY GOD ALMIGHTY (ShDY) GRANT YOU MERCY.] What was the reason for Jacob to bless them with < the formula > GOD ShDY? (Tanh., Gen. 10:10; below, 10:16.) To teach you that a lot of afflictions had come upon him. While he was in his mother's womb, Esau had contended with him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED TOGETHER WITHIN HER. (Cf. PRK 3:1.) And so it says (in Amos 1:11): BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB. "His womb" is < what is > written. (DESTROYED HIS WOMB would normally be read as a metaphor and translated by an expression such as “cast off all pity.”) Because of Esau he fled to Laban. See how many troubles there were! (Gen. 31:40:) THUS I WAS: BY DAY SCORCHING HEAT CONSUMED ME…. < Look at > how, when he left, < Laban > pursued after him to kill him, [as stated (in Gen. 31:23)]: AND PURSUED AFTER HIM FOR A JOURNEY OF {THREE} [SEVEN] DAYS. He escaped from him; Esau came with the intention of killing him. On account of him he lost all that gift (Gk.: doron.) (according to Gen. 32:15 [14]): TWO HUNDRED SHE-GOATS…. He went away from Esau; the trouble about Dinah came (in Gen. 34). Then after that, the trouble with Rachel < dying > (in Gen. 35:19). Then, after these troubles, he was intending to rest a bit, until there came the trouble about Joseph (in Gen. 37); and after that, the trouble with his father, Isaac, who died (in Gen. 35:29) ten years after the sale of Joseph. So the Scripture has cried out (in Job 3:26): I WAS NOT TRANQUIL, NOT QUIET, HAD NO REST; AND TROUBLE CAME. After that there came upon him the trouble with Simeon (in Gen. 42:24); and after that, the trouble with Benjamin (in Gen. 42:36; 43:3-15). He therefore prayed (in Genesis 43:14) AND MAY GOD ShDY. Now he says: The one who said: Enough (DY), to the heavens and to the earth should say: Enough (DY), to my afflictions. For, when the Holy One created the heavens and the earth, they continued expanding until the Holy One said to them: Enough (DY). (See above, 1:11; 3:25. below, 10:16.) It is therefore written (in Gen. 43:14): GOD WHO IS ENOUGH (ShDY).

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.” (This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR.) He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace (Palterin. Gk.: praitorion; Lat. praetorium.) children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.” (Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army.) All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

And God Almighty. What did Jacob foresee that he blessed him with the words God Almighty? These words indicate that numerous trials had befallen Jacob. While he was in his mother’s womb, Esau quarreled with him, as it is said: And the children struggled together within her (Gen. 25:22). And it says elsewhere: Because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever (Amos 1:11). Furthermore, he was forced to flee from Esau and live with Laban for twenty years, under the most trying conditions, as is said: Thus I was; in the day the drought consumed me (Gen. 31:40). Later Laban pursued him in order to kill him, as it is stated: And he pursued after him seven days’ journey (ibid., v. 23). When he escaped from Laban, Esau approached him to kill him. Because of him, he was compelled to lose two hundred she-goats and twenty he-goats.

"Do not destroy the conqueror. Is justice truly mute? As Solomon said (Proverbs 21:8), "The way of a man may be straight in his own eyes, but the Lord weighs the heart." The "crooked" ones are the wicked who do not stand by their words, saying and then annulling them. This is how Saul was "crooked." Just last night he said to David (1 Samuel 24:18), "You are more righteous than I, for you have rewarded me good, whereas I have rewarded you evil. And you have declared this day how you have dealt well with me; for when the Lord gave me into your hand, you did not kill me. For if a man finds his enemy, will he let him go away safe? Therefore may the Lord reward you with good for what you have done to me this day. And now, behold, I know that you shall surely be king, and that the kingdom of Israel shall be established in your hand." This is what it means (Proverbs 12:26), "The righteous is more excellent than his neighbor." His neighbor refers to Saul, as it is said (1 Samuel 24:11), "And you are seeking to take my life." The righteous one is David, who said to Saul (1 Samuel 24:22-23), "Swear now therefore unto me by the Lord, that you will not cut off my seed after me, and that you will not destroy my name out of my father's house." So Saul swore to David. As soon as Saul had departed, his men said to him, "Behold, we see that the king is in your hands, and that you did not kill him. Therefore now be content and let your heart rejoice." David replied (1 Samuel 26:9), 'Do not destroy him; for who can stretch forth his hand against the Lord's anointed, and be guiltless?' (1 Samuel 26) And David said, 'As the Lord lives, surely the Lord shall strike him; or his day shall come to die; or he shall descend into battle, and perish.' Why did he mention the name of the Lord twice? To tell him, 'By the life of the Lord, do not kill him; and if you kill him, by the life of the Lord, I will kill you.' Another explanation is that he swore an oath against the evil inclination and rebuked it. (1 Samuel 12) And David took the spear and the jug of water. (1 Samuel 26) And David called to the people, 'You should answer, Abner.' He said to him, 'What do you have to answer? You spoke about the matter of the cave - if someone would harm you, we would enter there and cut him to pieces. Or speak about the incident with the water jug and spear - what do you have to answer?' Abner had nothing to say, so he remained silent. Therefore, David said to them, 'You should speak with righteousness and judge with fairness. In righteousness, you pursued him, as the Torah says (Deuteronomy 16:20), "Justice, justice shall you pursue." Or, you judged with righteousness, as it is written (Leviticus 19:15), "You shall judge your neighbor with righteousness."' Well done, that you do so with fairness. Therefore, speak righteousness even in your hearts." You shall cast out the wicked from your womb. You shall cast out the wicked from your heart. This heart was created only for truth, as it is said (Psalm 15:2), "He who speaks the truth in his heart." But you were not like this; even in your heart, you acted wickedly. And the Holy Spirit says through Jeremiah (Jeremiah 1:5), "Before I formed you in the womb, I knew you." And likewise, Isaiah says (Isaiah 49:1), "The Lord called me from the womb." And the wickedness in the womb is evident, as you see in Esau, who struggled with his brother in his mother's womb, as it is said (Genesis 25:22), "And the children struggled together within her." For he was crushing with his brother in his mother's womb. He said, "You also have cast out the wicked. Cast out the wicked from your heart. Why do you rage like the rage of a serpent, which does not listen to the voice of enchanters, however skilled they may be?" He said to them, "Do you not know what the Holy One, blessed be He, did to the serpent, which broke its teeth and now eats dust? Thus the Holy One, blessed be He, will do to you who have put out your tongue against Him." He said to them, "The Holy One, blessed be He, said, 'You spoke evil speech; you will fall into Gehenna, and fire will consume you,' as it is said (Psalm 58:9), 'Like the snail that melts away as it goes.'" Do you not see that the sun always shines, but only the righteous (Malachi 3:20) "will be glad when they see the vengeance"? And likewise, it is said (Proverbs 24:17), "Do not rejoice when your enemy falls."

THE DEATH OF SARAH AND THE STORY OF ISAAC AND REBECCA SIX (people) were called by their names before they were created, and they are: Isaac, Ishmael, Moses, Solomon, Josiah, and King Messiah.

Rabbi Jehudah said: Rebecca was barren for twenty years. After twenty years (Isaac) took Rebecca and went (with her) to Mount Moriah, to the place where he had been bound, and he prayed on her behalf concerning the conception of the womb; and the Holy One, blessed be He, was entreated of him, as it is said, "And Isaac intreated the Lord" (ibid. xxv. 21). The children were contending with one another within her womb like mighty warriors, as it is said, "And the children struggled together within her" (ibid. 22). The time of her confinement came round, and her soul was nigh unto death owing to her pains. And she went to pray in the place whither she and Isaac had gone, as it is said, "And she went to inquire of the Lord" (ibid.). What did the Holy One, blessed be He, do? Jacob took hold of the heels of Esau to make him fall, as it is said, "And after that came forth his brother, and his hand had hold on Esau's heel" (ibid. 26). Hence thou mayest learn that the descendants of Esau will not fall until a remnant || from Jacob will come and cut off the feet of the children of Esau from the mountain of Seir, as it is said, "Forasmuch as thou sawest that a stone was cut out of the mountain without hands" (Dan. 2:45). Another Scripture text says, "Vengeance is mine, and a recompence, at the time when their foot shall slide" (Deut. 32:35).

(Devarim 32:18) "The Rock of your birth you have weakened": The Holy One Blessed be He said to them: You rendered Me (comparable to) a male who sought to give birth (viz.): If a woman were sitting on the mashber (the birth-stone, and she could not deliver), would she not be in great pain? viz. (I Kings 19:3) "For the sons have come to the mashber (i.e., they are at the point of being born), and she has no strength to bear them" (i.e., to eject them from the womb). And if she were sick and having her first child, would she not be in great pain? viz. (Jeremiah 4:31) "For I have heard an outcry like that of a woman sick (in labor), in pain as with her first child." And if there were two in her womb, would she not be in great pain? viz. (Bereshith 25:22) "And the sons wrangled within her" — And if it were a male, who cannot give birth, that sought to bear, would his agony not be compounded? viz. (Jeremiah 30:6) "Ask now and see if a male has ever given birth!" (Thus: "The Rock of your birth you have weakened.")

I believe this whole story can be interpreted in light of Genesis 25,22 where the as yet unborn twins Esau and Jacob are described as already wrangling inside their mother's womb. Rashi explains this as a struggle for possession of two worlds. This seems very puzzling; who would have thought that Esau was even interested in securing his place in the Hereafter? We must appreciate that the רשעים of earlier times, though wicked, were quite learned, but employed their knowledge to advance evil causes. Their entire purpose was to uproot Israel from its spiritual roots, from its share in the "higher" world. If successful, they themselves would enter the domain of קדושה, sanctity, and they would no longer be merely קליפות. They would find themselves in the sanctuary of the king, i.e. G–d. There is strong scriptural evidence that this is a correct interpretation of Psalms 83,13: 3 נירשה לנו את נאות יעקב, "Let us inherit the meadows of Jacob." [Actually the verse mentions the meadows of אל-הים, which the author seems to equate with the meadows of people that are supposedly G–d's people. Ed.] This verse is the subject of a lengthy commentary in Manot Ha-Levi, whose author explains in his introduction that the quarrel between Jacob and Esau was also about who would inherit the Hereafter. Jacob succeeded in uprooting Esau from the Hereafter but he wanted to receive his share in this world also. Though at first glance this appears unseemly, yet Jacob's interest in this world was not for egotistical reasons, for he was interested in the wealth of this world only so that it would be easier for him to serve G–d without a hindrance such as the need to work for his daily bread. The blessings bestowed upon him by his father Isaac may be interpreted in either of two ways. They may be understood as applying in this world or in the world to come, as I shall explain. Using this approach we can understand the Midrash which I have quoted concerning why the Torah was created with the letter ב, namely to teach us that there are two worlds. Immediately afterwards the Midrash states that the reason the Torah, i.e. Creation, started with the letter ב is, that that letter stands for ברכה, blessing, whereas the letter א symbolizes ארירה, "curse." These two statements are not in conflict with each other. On the contrary, they are complementary. One statement refers to blessings in the Hereafter, the other concerns itself with blessings in this world.

All these matters are alluded to in the word הזה in Genesis 28,17. Bereshit Rabbah 63,8, commenting on Genesis 25,22, where Rebeccah complained about the fetuses within her quarreling, by saying: אם כן למה זה אנכי, quotes Rabbi Nechemiah as saying that Rebeccah had sufficient merit to become the mother of twelve tribes, in accordance with the numerical value of the letters in the word זה; seven corresponding to the letter ז, and five to correspond to the letter ה. Did Rabbi Nechemyah think that we could not count to twelve and had to have this calculation broken down for us? I believe the Midrash wanted to stress why the number twelve here is composed of a combination of 7+5, and not of, say, 8+4 or 9+3. Why did the Midrash have to see in that number a reference to the twelve tribes? The Torah does not mention anything about that number of children! Maybe the number twelve refers to something else?

ואל שדי יתן לכם רחמים לפני האיש, “and may G–d Almighty give you mercy before the man what prompted Yaakov to single out the attribute of G–d known as shadday when blessing his sons before they commenced this journey? It teaches you that Yaakov had already endured many trials in his life. These had commenced already when he was still in his mother’s womb and Esau fought with him to become the firstborn. (Compare Genesis 25,22, when his mother was distraught and asked G–d what was going on inside her womb.) The sages concluded that the two as yet unborn children had already struggled for possession of two worlds. Esau tried to kill Yaakov already as soon as he was born as is evident from Amos 1,11, על רדפו בחרב אחיו, “when he pursued his brother with the sword (simile for trying to kill him). He had to flee to Lavan to save his life, and had endured many problems while with his “uncle” for 20 years. As soon as he left there Lavan pursued him. He lists them during the encounter with Lavan. (Genesis 31,40) Esau then came towards him in order to attack him, As a result he lost a great deal of the wealth he had acquired by buying him off with a gift. Next his best loved wife died on the way and he could not even bury her in the ancestral gravesite. Next his daughter Dinah was raped, and then his beloved son Joseph was lost. When he felt that finally he could settle down to a normal life in one place, (Genesis 37,1) the problems with Joseph began. During the brothers’ first trip to Egypt Shimon, his second oldest son was incarcerated and he now had to Shimon being incarcerated and his sons forced him to allow Binyamin to travel to Egypt in order to secure the release of Shimon. He could have said, as did Job in Job 3,26: “I had no repose, no quiet no rest; trouble came.” (Based on Tanchuma on our portion, section 10.) In light of all this, Yaakov now called on that attribute of G–d to signal that he felt he had undergone sufficient tribulations, i.e. די, to warrant a favourite response to his blessing/prayer.

IF ANY MAN FALL. (Literally, for the one who falls will fall.) Scripture speaks of the end result. (Hence Scripture refers to the person who will fall as the one who falls, even though he had not yet fallen.) The following are similar: The dead shall be put to death (Deut. 17:6); (Translated literally.) And stripped the naked of their garments (Job 22:6); (The naked cannot be stripped. Thus Scripture refers to those who are about to be stripped as stripped.) And the children (The reference is to the fetuses that Rebekah was carrying. Scripture refers to them as children because they soon would be so.) struggled together (Gen. 25:22). There are an innumerable number of words that are named because of the end result. We do not know if this is linguistic style or prophetic statements, as in and pursued as far as Dan (Scripture speaks of Abraham’s pursuit of the Mesopotamian kings who invaded Canaan. Dan, the person after whom the city of Dan was named, was not yet born. Hence the name is used prophetically. See I.E. on Gen. 14:14.) (Gen. 14:14); unto the valley of Eshcol (The Torah relates that the spies sent out by Moses came to a place called the valley of Eshcol. However, it was so named after the spies came there.) (Num. 13:23); and Therefore shall a man leave his father and his mother (This was said prophetically by Adam. When Adam made the statement, there were as yet no children or fathers and mothers.) (Gen. 2:24). After laying down the law dealing with the house, Scripture goes on to deal with the laws of seeds and plants, for after entering the land the Israelite would build a house and then plant.

An investigative/rational approach to our verse: The Torah reminds us that when twins are born there are two afterbirths seeing each twin grows within its own setting. In the case of Esau and Yaakov, however, something unnatural occurred. Although they grew up within a single afterbirth, nonetheless their characters were so totally at variance. This was foreshadowed when Rivkah experienced that the fetuses were fighting with one another inside her (25,22). The Torah had to remind us that Rivkah had already endured much before these sons had been born.

According to Tanchuma Miketz 10 the reason Yaakov invoked the attribute of Shaddai when he blessed his sons here was that Yaakov reminded himself of the many afflictions he had already experienced, commencing even before he was born when his twin brother quarreled with him inside his mother’s womb. Subsequently he had had to flee for his life on account of Esau; then he had experienced 20 years of frustrations at his uncle Lavan, etc. When he had finally left Lavan, Esau set out to kill him. Later on his daughter Dinah had been raped. Shortly thereafter his beloved wife Rachel died as a young woman and he was not even able to give her the funeral which befitted her status. Thereafter he suffered the disappearance of Joseph, to be followed by Shimon’s internment in Egypt. Now he was faced with the potential loss of Binyamin. One could truly apply to him the verse in Job 3,26: “I had no repose, no quiet, no rest, and trouble came.” He therefore hinted in his prayer שדי, “that it was enough” already. He meant that the One who had said די,”enough” to the evolutionary activities of the universe during the six days of creation, should now similarly proclaim די, “enough!” to his own problems. Our sages in Berachot 64 interpret Psalms 20,2: “May the Lord answer you in time of trouble, the name of Yaakov’s G’d keep you safe;” as a reference to this attribute Shaddai. This was the reason that David mentioned only the G’d of Yaakov in that hymn and not that of Avraham and Yitzchak. We learn from here that one should always get hold of the thickest part of a beam when trying to move it. Rabbi Joshua son of Levi interpreted the use of the attribute Shaddai here as an allusion to future exile, comparing it to Psalms 106,46 ויתן אותם לרחמים לפני כל שוביהם, “He made all their captors kindly disposed toward them.” [In both verses the attribute רחמים, mercy, is also mentioned. Ed.] The words לפני האיש, are a veiled reference to G’d who is described in Exodus 15,3 as איש מלחמה, “a man (Master) of war.” He interprets the words: “and may He release to you your other brother,” as a reference to the ten tribes who were exiled before the tribes of Yehudah and Binyamin. When Yaakov completed his prayer with the words וכאשר שכלתי שכלתי, “if I am to be bereaved, so I have been bereaved,” he referred to the respective destruction of both the first and the second Temple. At the same time he implied that after the destruction of the second Temple there would not occur another destruction of a Temple. In Bereshit Rabbah 92,3 we read as follows: “Another approach to the words “may the man grant his mercy, etc.” “The man” is G’d; Yaakov meant that this attribute of Mercy, one of G’d’s attributes, should stand by his sons in the forthcoming encounter. A prophet, even when praying for relief in a current crisis never fails to also address future crises the Jewish people may be faced with, and he orients himself so that his words cover both situations. In this instance Yaakov prayed that the benevolent Presence of G’d, שכינה, accompany the Jewish people also when they would be in exile. The word רחמים, refers to G’d’s attribute of Mercy. It is possible that the proof that the word האיש was also a reference to G’d is the fact that grammatically speaking it could not apply to Joseph. Yaakov had already said: שובו אל האיש, “return to the man”. Why would Yaakov use the same word twice to describe Joseph? All he had to say here was ויתן לך רחמים לפניו, referring to Joseph with the pronoun ending ו. Seeing that the words of a prophet are based on a careful evaluation of the meaning of the words he employs, it was necessary to interpret that the word האיש in our verse is not a mindless repetition of something Yaakov had already said. If Yaakov did not choose to refer to the attribute Shaddai he had mentioned previously as לפניו using the suffix ו, this is because he wanted to allude to the additional attribute of G’d האישin the sense it has been used in Exodus when G’d was the Master warrior against the Egyptians. In Midrash Shir Hashirim we are taught in the name of ben Nezira that when G’d is referred to there as אשכל, that this is a combination of איש כל, “someone who combines within himself every quality, every attribute,” i.e. G’d.

כי יבא אלי העם לדרוש אלו-הים, “for the people come to me to seek G’d.” Moses did not say that the people came to him to seek Hashem.” The reason was that Moses was engaged in dealing with litigation. The attribute of אלו-הים is appropriate in that connection as we know from Deut. 1,17 כי המשפט לאלו-הים הוא, “for matters of judgment are reserved for the attribute אלו-הים is why Moses used this attribute when he explained to Yitro what he was doing (and why he remained seated). He said והודעתיו את חוקי האלו-הים ואת תורותיו “I acquaint them with the statutes of אלו-הים and with His teachings.” The meaning of the whole verse is: “they need to stand in line before me for a long time because they inquire concerning so many things.” Some of them ask me to pray on behalf of their sick family members; some want me to locate lost property for them; we find that the expression דרישת אלו-הים is used in Scripture in connection with both of these requests; in Kings II 8,8, when Chazael wants to know from the prophet Elisha if he would recover from his sickness, he does so saying ודרשת את ה' מאותו לאמור האחיה מחלי זה? “and through him inquire from the Lord: ‘will I recover from this sickness?’” Chazael meant for Elisha to pray on his behalf and to inform him afterwards if his prayer had been answered. Rivkah did the same when the twins were quarreling in her womb and the Torah says ותלך לדרוש את ה', “she went to inquire from G’d” (Genesis 25,22). With regard to the restoration of lost objects we read in Samuel I 9,9: “Formerly, in Israel, when a man went to inquire of G’d he said: “come, let us go to the Seer.” The subject under discussion in that chapter was the lost donkeys of Kish, Saul’s father. Clearly, the prophet was expected to be able to tell the petitioner where to find things he had lost. In addition, Moses explained to Yitro that he functioned as a judge and in that capacity he taught the people the laws of the Lord.

והיה כל מבקש ה' יצא אל אוהל מועד אשר מחוץ למחנה, “and whoever sought Hashem would go out to the Tent of Meeting.” This teaches that the Shechinah was no longer resident within the camp of the people. Actually, we would have expected the Torah to write: “whoever wanted to seek out Moses, etc.” The fact that the Torah does not use this syntax indicates that seeking out Moses was equated with seeking out G’d’s presence. Moses was described by the Torah as “Hashem” in this regard. We find that our patriarch Yaakov was also accorded the title “G’d” in Genesis 33,20 where the Torah wrote: ויקרא לו אל אלו-הי ישראל. I have explained all this in connection with that verse. [seeing that every judge is called אלוהים in the Torah, this is not as mind-boggling as it appears at first. It is simply an extension of the principle that the messenger is equipped with the status of the sender, a well-known principle in the Talmud. Ed.] When Rivkah experienced an unusual pregnancy, the fetuses struggling within her womb, the Torah describes her as inquiring from G’d what all this meant. The words used by the Torah are ותלך לדרוש את ה'. The meaning there is that she went to a representative of G’d to ask the meaning of her experience. There too the person whom she inquired from is described as Hashem (Genesis 25,22). There are numerous other examples of the same thing throughout the Bible. We learn from Rivkah’s experience that when the Torah wrote ויאמר ה' לה, that she did not experience a revelation or direct message from G’d, but that she received the word of G’d by means of a person designated by G’d to tell her that she would give birth to twins, etc. We find that both the Messiah and the city of Jerusalem have been accorded the title “G’d” on occasion, such as in Jeremiah 23,6 and Ezekiel 48,34. In the latter instance the word שמה must be read with the vowels קמץ twice instead of a שוא under the letter ש. In all the instances mentioned the rule is simply that the messenger adopts the name of the Sender.

AFTER THE ETERNAL YOUR G-D SHALL YE WALK. This is a commandment that we follow His counsel, and of Him alone shall we inquire concerning every hidden thing and inquire concerning the future, as it is written, and she went to inquire of the Eternal; (Genesis 25:22.) because the people come unto me to inquire of G-d. (Exodus 18:15.) And so did the Israelites do with the prophets, [as it is said,] Is there not here a prophet of the Eternal, that we may inquire of the Eternal through him?; (II Kings 3:11.) that the Eternal thy G-d may tell us the way wherein we should walk, and the thing we should do. (Jeremiah 42:3.) And in the Sifre it is stated: (Sifre, R’eih 85.) “After the Eternal your G-d [shall ye walk] — this refers to the cloud [of Glory].” (See Ramban to Numbers 9:19: “They did the will of G-d in following after the cloud [of Glory].” See also my Hebrew commentary here p. 406.) This is as we have explained, that we are to hearken to the “voice” of His signs and follow His counsel.

FOR THE PEOPLE COME UNTO ME TO INQUIRE OF G-D. Moses answered his father-in-law: “They must stand about me a great part of the day, for they come before me for many things. Because the people come unto me to inquire of G-d, that is, to pray for their sick, and to inform them of the whereabouts of what they have lost,” this being “the inquiring of G-d.” And thus the people did with the [later] prophets, just as it is said, In former times in Israel, when a man went to inquire of G-d, thus he said: Come and let us go to the seer. (I Samuel 9:9. The matter there concerned the finding of Saul’s lost asses. The prophet was Samuel.) Similarly, Go meet the man of G-d, and inquire of the Eternal by him, saying: Shall I recover from this sickness? (II Kings 8:8. The speaker is Ben-hadad, king of Aram, and he is sending Hazael to the prophet Elisha, who had come to Damascus.) meaning that the prophet should pray for his recovery and that he should inform him if his prayer was accepted. This is also the meaning of the verse, and she [Rebekah] went to inquire of the Eternal, (Genesis 25:22 (Vol. I, p. 316).) as I have explained there. “Moreover,” [Moses continued], “I adjudicate matters between them, when they have a matter, it cometh unto me, and I judge. (Verse 16.) And I also teach them Torah, and I make them know the statutes of G-d and His laws.” (Verse 16.)

‘LU’ (IF) THOU WILT HEAR ME. This is equivalent to saying, “If you, if you will hear me,” and the purport thereof is like, “if you, if you would hear me,” the redundancy being for the purpose of emphasizing the matter. Similar cases are found in these verses: Turn in, my lord, turn in to me; (Judges 4:18.) Art thou any better, better than Balak? (Ibid., 11:25.) And to speak against him, saying; (II Chronicles 32:17.) And as for me, whither shall I go?; (Further, 37:30.) And I turned myself; (Ecclesiastes 2:12.) And I saw myself; (Ibid., Verse 13.) Seeing all the congregation are all holy. (Numbers 16:3.) All these are examples of expressions of synonimity. In my opinion, this is also the case in the verse, If from a thread even to a sandal tie, if I take (anything that is thine), (Above, 14:23. Here too, there is a redundant “if.”) which is equivalent to saying, “If, from a thread even to a sandal tie, I take anything that is yours.” It may be that [in the verse here before us the meaning is], “If you are as you have said.” that is, if you are speaking what is in your heart concerning the matter, and if you will listen to me and consummate the sale. A similar usage of a missing word is found in the verse, And their brethren said unto them, What are ye? (Judges 18:8.) [which means, “What are you saying?”] In my opinion, a similar case of such usage is the verse, Wherefore am I? (Further, 25:2. See also Ramban there.) [meaning, “Wherefore am I in the world?”] Perhaps this is the opinion of Onkelos who translated here, “if you will do me a favor,” meaning, “if you will do my will as you have said.”

and the One Who formed you from the womb From the time that (Gen. 25:22) “the children struggled within her,” I was your help and I chose you.

The wicked become estranged [even] from the womb From their mother’s womb they become strange to the Holy One, blessed be He, in the way that Esau did (Gen. 25:22): “And the children moved violently against each other in her womb.”

The children clashed [pressed] inside her, and [when this happened] she said, If this is so, why did I desire this? She [then] went to inquire of [to ask for instruction from before] Adonoy.

And the children pressed in her womb, and she said, If such be the anguish of a mother, what now is life, that children are to be mine? And she went to supplicate mercy before the Lord in the beth midrash of Shem Rabba.

And the children pressed in her womb as men doing battle. And she said, If this is the anguish of a mother, what then are children to me? And she went into the school of Shem Rabba to supplicate mercy before the Lord.

And “when the one rises, the other falls” (Rashi, Genesis 25:23) ; thus the Kingdom of Evil falls and is nullified. As is written (Hosea 14:10), “The ways of God are upright, the righteous walk in them whereas the sinners stumble in them.” That is, by means of “the ways of God”—i.e., the Torah—“the righteous,” who adhere to the Kingdom of Holiness, are fortified and receive strength. “… whereas the sinners stumble in them” corresponds to the Kingdom of Evil—i.e., the evil inclination—which falls and is humbled by means of the Torah, as above.

Now, when a person engages in business activities—business activity being an aspect of monetary law, the Torah’s plain meaning—at the time he does business he is occupied with the Torah in its plain meaning. This is an aspect of Metat, who resides in the World of Formation. Consequently, by doing business, the person’s Chokhmah, Binah and Daat ascend into the World of Formation—i.e., to the Torah in its plain meaning. And all the sparks of holiness that are among the nations and lands surrounding Yerushalayim ascend to the aspect of faith, which is called Yerushalayim and Malkhut. “When one rises, the other falls” (Rashi, Genesis 25:23). This is because the destruction of faith is the destruction of Yerushalayim. As our Sages expounded: Yerushalayim was only destroyed once it no longer had any men of faith (Shabbat 119b). {See there, where it is explained that what they meant was faithful business activity.}

The prophecy given to Rivka about her children: "One nation will be mightier than the other" (Bereishit 25:23). This means each nation's strength derives from the other. Eisav's power is stolen from Bnei Yisrael, and Bnei Yisrael's power comes from overcoming Eisav's negative forces. This is reflected in Yitzchak's blessing to Yaakov: "You will have power over your brother" by overcoming him. "The greater one will serve the younger one" implies that Bnei Yisrael should see themselves as "young" and humble, as stated in Devarim 27:29: "For you are the least of all peoples." When Bnei Yisrael become proud of conquering the evil inclination and lower their guard, they give it control. Each Jew must remain vigilant, remembering the constant threat of the evil inclination. The Midrash on Yitzchak's large household (avodah rabbah) indicates that despite his wealth, Yitzchak knew he needed to continually serve Hashem and guard against the evil inclination. Yitzchak may have erred in thinking Eisav could remain "young" and humble. The truth is, the holier a person becomes, the more they gain fear of Heaven and humble themselves, fulfilling "the greater one will serve the younger one." The Zohar (1:122b) states, "A person who is great is actually small." Tehillim 34:10 says, "Fear Hashem, His holy ones, for those who fear Him lack nothing." Holiness follows fear, but one need not worry about missing out on holiness by maintaining fear. By attaching oneself to the fear of Heaven, a person will not lose out, as "those who fear Him lack nothing."

Rashi (Bereishis 37:1), citing the Midrash Tanchuma (Vayeshev 1), compares the mention of Eisav's descendants to a gem that fell into sand. One sifts through the sand (Eisav's descendants) to find the gem (Yaakov and Bnei Yisrael). The Torah details the generations from Noach to Avraham to establish Avraham’s lineage, but why list Eisav's descendants, who were born after Yaakov? The explanation is that Yaakov's perfection came through overcoming these negative forces. The Torah first lists the kings of Edom (Bereishis 36:31) and then states "And Yaakov dwelt" (Bereishis 37:1). This sequence shows that the negative forces exist so the righteous can overcome them and achieve greater heights. This aligns with "And one nation will get strength from another nation" (Bereishis 25:23). Eisav’s power exists only to perfect the side of holiness. Thus, Eisav’s strength comes from Yaakov. When negative forces dominate, their true purpose isn't clear. The Midrash (Yalkut Shimoni 1:140) likens this to chaff boasting that the field was planted for it. Yet, when the wheat is fully grown, the chaff is blown away. The chaff does protect the wheat, but this becomes clear only once the wheat is fully developed.

However, in its essence and substance, the divine soul in the benoni has no preponderance over the animal soul, except at the time when his love for G–d manifests itself in his heart on propitious occasions, such as during prayer and the like. Even then it is limited to preponderance and dominion alone, as is written, “And one nation shall prevail over the other,” ( Genesis 25:23.) that is, when one rises the other falls, and vice versa. Thus, when the divine soul gains strength and ascendancy over the animal soul, in the source of gevurot which is binah, ( Chochmah corresponds to chesed; binah—to gevurah.) through pondering on the greatness of G–d, the En Sof, blessed is He, thereby generating intense and flaming love of G–d in the right part of his heart—then the sitra achara in the left part is subdued.

It is written, however, “One nation shall prevail over the other nation.” ( Genesis 25:23.) The body is called a “small city.” ( Ecclesiastes 9:14; Nedarim 32b.) Just as two kings wage war over a town, which each wishes to capture and rule, that is to say, to dominate its inhabitants according to his will so that they obey him in all that he decrees for them, so do the two souls—the Divine and the vitalizing animal soul that comes from the kelipah—wage war against each other over the body and all its limbs. It is the desire and will of the Divine soul that she alone rule over the person and direct him, and that all his limbs should obey her and surrender themselves completely to her and become a vehicle ( An instrument without independent will.) for her, as well as a robe [instrument] for her ten faculties and three garments mentioned above, ( Chs. 3 and 4.) all of which should pervade the organs of the body, and the entire body should be permeated with them alone, to the exclusion of any alien influence, G–d forbid. That is to say that the three brains ( The three intellectual faculties chochmah, binah, and daat—chabad—have their corresponding physical brains.) that are in the head shall be permeated with chabad of the Divine soul, namely, the wisdom of G–d and the understanding of Him, by pondering on His unfathomable and infinite greatness, and from them shall be born, through the daat (knowledge), ( See above, note 6.) awe in his mind, and dread of G–d in his heart, ( Awe is regarded as a preliminary to love. There is, however, a higher category of reverence which can be attained only after having attained love. See below, chs. 23, 40-43.) as well as love of G–d that shall flare up like a glowing fire in his heart, like flaming coals, so that his soul shall yearn and long, with passion and desire, to cleave to the En Sof, blessed is He, with his whole heart, soul and might, from the very depths of the right ventricle of the heart. The latter would be so thoroughly permeated with love to overflowing, as to inundate the left side as well, to the extent of subduing the sitra achara with its element of the “evil waters,” namely, the lust stemming from kelipat nogah, changing it and transforming it from seeking the pleasures of this world to the love of G–d. Thus it is written, “‘With all your heart’ ( Deuteronomy 6:5.) —with both your natures.” ( Berachot 54a.)

It is well known that our Sages, of blessed memory, said of him who busies himself with Torah lishmah (For its own sake, as a command of G–d, without any ulterior motives. See Likkutei Amarim, Part I, end of ch. 5.) that “he sets peace among the attendants of above and among the attendants of below.” (Sanhedrin 99b.) The “attendants of above” are the princes (Guardian angels.) and attributes mentioned above. For these are the upper hechalot (Shrines; realms.) in the world of Beriah, mentioned in the sacred Zohar. (Zohar II:245a ff. (see Nitzutzei Orot, ad loc.).) The “attendants of below” are the lower hechalot, and especially this base world which, due to the sin of Adam, is mingled good and evil, and the evil rules over the good as it is written “While man rules in man…,” (Ecclesiastes 8:9; see Etz Chaim 49:4 (quoted in Hadrat Melech on Zohar II:95b).) and “Nation will overpower nation.” (Genesis 25:23; see Rashi, ad loc. (Pesachim 42b, Rashi, ad loc., and cf. Zohar II:236a and 240a).)

ויאמר ה' לה, “the Lord said to her:” by using a prophet to inform her; some commentators say that seeing that Avraham was still alive. [She had turned to him and that he answered her; others say that the reason she had not told her husband about her problem was that she did not want to cause him pain when hearing about her problem, and about the fact that G-d had not revealed the answer to him.] The reason why Avraham answered her instead of her husband was why Yitzchok could not believe that Esau was a wicked person[, as she never told him about all her problems and the answer she had received].

שני גויים בבטנך, Do not worry that you are experiencing so much pain because you are carrying two nations in your womb and it is common knowledge that the birth pains for two are so much greater than for one.

Even though the word for “nations” is spelled in our texts as גיים, it is to be read as if it had been spelled גוים in the regular way.

ממעיך יפרדו, “they are fighting for separation from one another already in your womb. Rashi, on this expression, comments: “one wishes wickedness to prevail on earth, the other righteousness.” G-d implied that at this point in time the outcome of who would prevail in this struggle was not yet known. It would only become clear when the two children’s vocational choices had been made, one a hunter, the other a philosopher, making study his primary occupation.

ורב יעבוד צעיר, “and the older will become subservient to the younger.” This is where the Torah decreed that Yaakov, though the younger, will eventually wind up as the senior one of the twins to be born. Rav Hunna (Bereshit Rabbah 63,6) is quoted as having said that it means if Yaakov merits it he will become the senior, if not, Esau will become senior to him. [Not found in the editions of Bereshit Rabbah at my disposal. Ed.] An alternate exegesis: the word רב does not mean: “the senior one,” but simply means “הרבה,” a great deal,” or “for a long time.” The word occurs when Esau first declined Yaakov’s gift by saying: יש לי רב, “I have lots.” (Genesis 33,9).

ורב יעבוד צעיר, “and the older one will serve the younger one.” Our author understands the word רב here not as “older, senior,” as do most commentators, but as meaning הרבה, “many, a great number.” Esau himself used the word in that sense when he told his brother Yaakov: יש לי רב, “I have lots,” (Genesis 33,9) The word may mean “lots” in terms of “time;” i.e. Esau would serve Yaakov for a long time.

AND THE LORD SAID UNTO HER. Via a prophet, or through Abraham himself, for Abraham did not pass away until her sons were fifteen years of age. (Abraham begot Isaac at the age of 100 (Gen. 21:5). Isaac was 60 when he begot Jacob and Esau. Abraham lived 175 years (Gen. 25:7). Thus Jacob and Esau were 15 when Abraham died.)

THE ELDER. Elder is the subject. (Et, the indicator of the direct object, is missing in our verse. I.E. points out that even so, elder is the subject and younger the object, the meaning of our verse being the elder shall serve the younger. Ve-rav ya’avod tza’ir is the same as ve-rav ya’avod et hatza’ir. One can argue that since this verse is poetic it has placed the object first and the subject last and that its intention is to teach that the younger shall serve the elder, hence I.E.’s comment.) A son honoureth his father (Mal. 1:6) is similar. (Here, too, et is missing. However, it is obvious that it is the son who honors the father and not the reverse. We thus see that the Bible at times omits et. Nevertheless, the syntax of the sentence remains subject (son), object (father). Similarly in our verse the subject (elder) is stated first and the object (younger) afterward.) I will explain our verse later. (See I.E. on Gen. 27:40.)

"ha-Shem said to her: two nations are in your womb." This was the opposite of what she had thought [as described in the previous commentary], that there is only one authority [God]. Rather, there are two children in your womb, one that will serve ha-Shem and one that will serve idols. Yet ha-Shem is always one, there is no other. There are those who interpret, "Yizchak entreated ha-Shem opposite his wife," that since he was a tzadik, the son of a tzadik, therefore it was certain that from his side he could only have suitable descendants. But he feared that from his wife's side, since she was the daughter of Betuel and the sister of Laban, that in order to prevent her having any kind of unsuitable descendants, she was therefore barren. Since her barrenness continued, therefore he was afraid lest she have a descendant without suitability, just like when Yishmael descended from Hagar, and thus perhaps this was the explanation for her barrenness. When "the children agitated within her", one struggled to come out near the entrance to the Beit Midrash and one struggled to come out near the entrance to the house of idols. By this she felt certain that one would be righteous and one evil. About this the text says, "why am I thus?". For I am just like Hagar! In what way am I better than she? And for what purpose did I pray? "And she went to inquire of ha-Shem", what difference did my prayer make? "ha-Shem said to her: two nations are in your womb" -- these are Rebbi [Yehudah ha-Nasi, and his friend, the Roman emperor] Antoninus! This was the difference her prayer made, that Esav would also have kosher descendants like Antoninus [since Esav is the progenitor of Rome], and all the other righteous converts. This was not true of Yishmael, and in this respect, you are better than Hagar.

ויאמר ה׳ לה, G'd said to her, etc. Although this verse has been explained by many there is still no truly satisfactory answer. G'd responded to her fear that she would miscarry by explaining to her that there was nothing medically wrong in her womb but that she was carrying two instead of merely one fetus. Whereas normally, when a mother expects twins, the two fetuses get along inside the womb (compare Song of Songs 7,4), in Rebeccah's case they did not. Hence her feeling of being crushed. She did not merely carry twins but each one was destined to become a nation with very different characteristics from one another. Not only would each one be a king in his own right, but these respective nations would endure for thousands of years. All of this would not have resulted in her having a feeling of being crushed were it not for the fact that these twins did not conform to the usual pattern of twins. When G'd explained that ממעיך יפרדו, "they will be totally separate already while still inside of you," this meant that they would not only be separate inside of Rebeccah but their being separate would continue after they were born. At any rate, G'd reassured Rebeccah that there was nothing wrong with her womb.

ולאום מלאום יאמץ, "and one nation will be stronger than the other, etc." This means that there is an additional factor preventing these two peoples from dwelling together in harmony; each one will derive its strength from the other (the defeat of the other). We find an example of this concept in a statement in Megillah 6 that the city of Tzor attained its true prominence only through the fall of Jerusalem. Seeing that each nation therefore anxiously awaits the downfall of the other, there is no hope that they will live together in brotherly harmony.

ורב יעבד צעיר, "and the senior one will serve the younger." None of the many commentaries on this expression seem to do justice to the words. Our approach will solve the problem. Not only will one of these two nations attain its respective grandeur at the expense of the other, but the nation which is defeated will wind up in servitude to the respective victor. The victor will not content himself with having vanquished his antagonist and deprived him of his assets, but he will oppress him to boot. This will further inhibit any chance of reconciliation and will increase the degree of mutual hatred. This is what the Talmud (Ketuvot 72) had in mind when it stated that a human being and a snake cannot live together in cramped quarters. The words do not mean that Esau and Jacob respectively will live in such a dependence on each other; the meaning is that whoever will be the senior one of these two nations during different periods of history will relate to the other as a tyrannical overlord.

ויאמר ה' לה, by means of the prophet who was either Shem or Avraham.

שני גויים, the word is written with two letters י and a letter ו which is read but does not appear in the text, something which has been explained in the Talmud Avodah Zarah 11 as affording us the opportunity to read it as גיים, or גאים, a reference to both the Roman Emperor Antoninus as well as Rabbi Yehudah Hanassi, who both occupied lofty positions and were so wealthy that vegetables which have a limited season were never absent from their table all year round. The reading of the text (as opposed to the spelling) would represent the plain meaning then, i.e. peoples.

ושני לאומים, in view of this word here, i.e. a second word referring to nations, it is possible that the spelling of the word גיים is parallel to a plural ending as found in the word איים, from אי, “wild beasts.” The problem is that we do not find לאומיים spelled with two letters י anywhere so that we cannot use it as describing the nature of Esau and the Romans descended from him. Our sages in Yevamot 76 view the spelling as teaching that marriage, i.e. weddings in the accepted sense are not legally possible when only one party to such a union is Jewish, i.e. has already converted. The word גיות is also understood in the sense of widowhood during the lifetime of their husbands. (Samuel II 20,3) The prophet told Rivkah that the strange phenomenon she was experiencing in her womb was a sign that two totally different nations would develop from the twins she was about to give birth to. Most children born by the same father and mother will grow up as part of one and the same nation. Not so in the case of Rivkah’s children. The proof that this interpretation was correct was the very fact that they were already quarrelling with one another even before having been born into this world.

ושני לאומים, we have already mentioned several times (21,1) that it is the practice of the Torah when repeating something to use different words to say basically the same thing.

ממעיך יפרדו, as soon as they come out of your womb they will each develop in a different way, even physically. One would be hairy, his skin reddish looking, whereas the other would have smooth skin like normal babies. They would be different in their deeds and choice of occupations as soon as they would be old enough to make such choices. The Torah testifies to this by describing Esau as כי ציד בפיו, being a hunter, whereas Yaakov is described as יושב אהלים, a dweller of tents, i.e. studious bookish type. They would also hate one another as a matter of course.

ולאם מלאם יאמץ, they will never be evenly matched in strength, one of them always being stronger or weaker than the other. (Megillah 6) The letter ל in the word לאם is “weak,” spelled without the dagesh it ought to have. There are numerous such anomalies in Scripture, as for instance Judges 8,2 מבציר אביעזר, where the letter ב in the word mivtzir is unaccountably written without the dagesh. A similar anomaly exists in Ezekiel 32,30 מגבורים בושים, where the letter ג in the word מגבורים should have had a dagesh in it. There are other examples of this phenomenon.

ורב יעבוד צעיר, the word את which we would have expected before the word צעיר is missing. It is not clear who will serve whom, i.e. the predicate in such a construction as is before us. The only clue we have to determine who is meant as serving whom, is the fact that normally the active subject is written first in any verse. In other words, there is a hint that the senior brother (Esau) will eventually be subservient to the junior one (Yaakov). In some verses similarly constructed there is no doubt as to who is the active party. For instance in Job 14,19 אבנים שחקו מים, “water wears away stone,” there is no question that the stone does not wear away water, i.e. that the first subject mentioned is the active one. Similarly, in Isaiah 64,1 מים תבעה אש, “water drowned fire,” there can also be no doubt as to which subject is the active one. The reason we face the problem of meaning in our verse is that the future of the two peoples is not spelled out clearly, in the prophecy, seeing that history teaches that the Jewish people enjoyed distinct periods in which it was in the ascendancy, whereas over the last 1000 years plus the opposite is the case. The only part of the prophecy which is clear is that during most of history Esau was indeed subservient to Israel, hence Esau is mentioned first in this part of the verse, seeing that it is the principally active subject. Not only this, but after the arrival of the Messiah this situation will be restored with Edom/Esau serving his junior brother Israel. The word רב being applied to the older of the twins refers to his seniority at the time of birth, seeing he emerged first from Rivkah’s womb. It follows that the one who emerged last must be referred to as the צעיר, the younger one. We find another examples of the word רב or at least its plural רבים referring to chronological seniority in Job 32,9 לא רבים יחכמו, “it is not the seniors who are wise.”

TWO NATIONS ARE IN THY WOMB. The intent of this is that He informed her that she should not fear, for the reason that the struggle in her womb is that she is pregnant with twins, this being the customary way among women who are pregnant with twins. It is possible that He is also saying that since they are destined to be two peoples, hating and warring with each other, at the very beginning of their creation they initiated a quarrel, thus intimating at the situation which will ultimately exist between them. But He assured her that now they will rest, and she will find rest and quiet for herself.

ויאמר ה' לה, G’d’s answer was provided by the prophet.

שני גויים, do not be upset, seeing that the additional pain you experience is due to the fact that you will give birth to twins. This normally accounts for a more difficult pregnancy.

ושני לאומים, kingdoms, as per Psalms 148,11 מלכי ארץ וכל לאומים, “all kings and peoples of the earth.” We know that this interpretation is correct as otherwise the words גויים and לאומים would simply be a needless repetition. The word לאומים therefore refers to nations. Seeing that the prophet had already begun to foretell Rivkah part of the future, he continued further adding:

ורב יעבוד צעיר, that the younger one would in fact be senior to the older one; as a result of this prophecy Rivkah loved Yaakov more than Esau already from birth.

ויאמר ה' לה AND THE ETERNAL SAID UNTO HER through a messenger: it was told to Shem by holy inspiration and he told it to her (Genesis Rabbah 63:7).

שני גויים בבטנך TWO NATIONS ARE IN THY WOMB —The word is written גיים (exalted, noble persons), an allusion to Antoninus and Rabbi (Rabbi Judah the Prince) from whose table neither radish nor lettuce was absent neither in summer nor in winter (Avodah Zarah 11a)

ושני לאמים AND TWO RACES — The word לאם always denotes a people that has all the characteristics of a kingdom (Avodah Zarah 2b)

ממעיך יפרדו SHALL BE PARTED FROM THY BOWELS —as soon as they leave thy body they will take each a different course — one to his wicked ways, the other to his plain life (Genesis 5:27)

מלאם יאמץ SHALL BE STRONGER THAN THE OTHER RACE —They will never be equally great at the same time: when one rises the other will fall. Thus it says, (Ezekiel 26:2) “[Because Tyre (colonised by Esau) says about Jerusalem] I shall be filled with her that is laid waste” — Tyre became full (powerful) only through the ruin of Jerusalem (Megillah 6a).

שני גוים וגו׳ ,ושני לאמים וגו׳. Uns scheint die Lehre vom Parallelismus, des כפל ענין וכו׳ eine freilich bequeme, aber schon einer ernsten menschlichen Rede, geschweige denn einer Gottesschrift durchaus unwürdige Interpretationskrücke zu sein. Kaum Kinder, höchstens Betrunkene mögen כפל ענין במלות שונות gedankenleer lallen. לאם ist der Staatsverband, אין לאום אלא מלכות. Verschiedene Völker brauchen doch nicht verschieden geartete Staaten zu bilden. Europa zählt eine Menge Völker, und doch sind die meisten europäischen Staaten im Grundprinzip und Wesen fast dieselben. Rebekka wurde gesagt, sie trage zwei Völker in ihrem Schoße, die zwei verschiedene soziale Gestaltungen repräsentieren werden. Einen Staat, der seine Größe auf Geist und Sitte, auf das Menschliche im Menschen erbaut; einen anderen, der seine Größe in Schlauheit und Macht sucht. Geist und Macht, Sittlichkeit und Gewalt stehen einander gegenüber, und zwar schon von der Geburt an werden sie sich einander gegenüberstehen. Ein Staat wird immer mächtiger sein als der andere. Die Schale wird fortwährend schwanken zwischen לאום ולאום. Die ganze Geschichte ist nichts als ein Kampf, ob Geist oder Schwert, ob, wie das Wort der Weisen diesen Gegensatz ausdrückt, Jerusalem oder Cäsarea das Herrschende sein soll.

רב heißt nie der Altere, sondern immer: groß an Zahl und Macht. Zuletzt wird derjenige, der bis dahin als der Mächtigere erschienen, nur für den materiell Geringeren gearbeitet, dessen Sieg vorbereitet haben, und sich ihm zuletzt selbst unterordnen— der Träger des Geistes und der Sitte geht als der endliche Sieger aus diesem Kampfe hervor, und der Träger der Macht wird nicht vernichtet, wohl aber findet er zuletzt selber sein Ziel in der Huldigung und Hingebung an den andern.

שני גוים בבטנך, this is the reason for the quarrelling you experience inside your womb.

ושני לאמים, they will also be politically different from one another, being separate kingdoms.

ממעיך יפרדו, they will go their different ways after being born, neither of them will die at birth as you fear.

Through an intermediary. We cannot say that Hashem told her Himself, as she did not speak to Hashem herself. Furthermore, Rashi knew this since it is written ויאמר ה' לה, rather than ויאמר לה ה' as it says for Hagar ויאמר לה מלאך (16:9) and for Rus ויאמר לה בועז (Rus 2:14). Perforce, ויאמר ה' לה means that Hashem told her through an intermediary. גיים

is written. This refers to Antoninus and Rabbi... גיים means גאים (great and princely persons) because the י is in place of the א.

Whose tables never lacked radish or lettuce... I.e., Antoninus was a scion of Eisov, and Rabbi [referring to R. Yehudah HaNasi] was a scion of Yaakov. Question: Does it not say in Kesubos 104a that when Rabbi was dying, he lifted his ten fingers toward Heaven and said, “I did not benefit from this world even my little finger’s worth”? The answer is: Rabbi’s household would eat [the special foods], and his table was never lacking. This was the princeliness. But Rabbi himself did not eat them. (Re’m) See Nachalas Yaakov.

The word לאום always means kingdom. Otherwise, why does it say ושני לאומים [after it already said שני גוים]? But R. Noson explained that Rashi knew this from the word יאמץ, which is used only for kings, as Rashi clearly states on Avodah Zarah 12b.

Already from the womb they are separated... Re’m writes that according to Rashi, יִפָרֵדו is to be understood as present tense, for Rashi writes הם נפרדים (they are separated). Here, Hashem is not telling her what is in her womb. He already told her, “Two nations are in your womb.” He is rather telling her the nature of these nations. While still in the womb, as yet unborn, they are exceptionally separated from one another — one to his evil ways and the other to his wholesomeness. This is why Rashi writes נפרדים, present tense, rather than יִפָרֵדו, future tense. He is saying that already in the womb, they are separated. You might ask: Does the Sifrei not say that the evil inclination does not affect a person while he is his mother’s womb? For it is written (8:21), “The inclination of man’s heart is evil מנעריו,” meaning [that he has the evil inclination only] after he is shaken (ננער) from his mother’s womb. The answer is: Before a person is born, the evil inclination does not cause him to lust sins. But Eisov was drawn to the sin of idolatry because it was his nature. He sought out his own kind. (Gur Aryeh)

When one rises the other falls... I.e., both of them cannot be great at the same time because when one rises the other falls. The מ of מלאום is [not] like the מ of מכל מלמדי השכלתי (Tehillim 119:99), which means “more than.” [In other words, מלאום does not imply a comparison, that one government has “more” power than the other.] Rather, the מ of מלאום means “from.” I.e., one government seizes power “from” the other [and thereby acquires its greatness.] Tyre is the kingdom of Eisov.

The Lord said to her: Two peoples, or national leaders (see, e.g., 17:16), are in your womb, and two nations shall be separated from your innards. From the moment they are born it will be clear that they are very different from one another. One nation will prevail over the other nation, as the struggle between them, which you sense within your womb, will continue after they are born. And the elder shall serve the younger. Even in the case of twins, one is born before the other and is the elder.

שני גויים בבטמנך, “there are two nations within your womb.” G’d informed her not to worry, that her condition was due to the fact that she would give birth to twins. All the commotion going on within her was due to that fact; women who are pregnant with twins usually experience these violent upheavals within their wombs. Alternately, it is possible that G’d informed her that the convulsions she had experienced foreshadowed that these twins would not live harmoniously together, especially at the time preceding the redemption of mankind. In the meantime, these convulsions would cease forthwith.

ורב יעבוד צעיר, “and the senior one would serve the junior one.” This can be interpreted in various directions. Either, literally, the older one will serve the younger one, or as in Ezekiel 26,2 אמלאה החרבה, where the prophet describes the city Tzor (Tyre) as discontent as long as Jerusalem has not been destroyed. The philosophies of Esau and Yaakov are mutually exclusive, and as long as both are alive and vibrant the other can not be content. Another approach to the word רב sees in it a reference to “abundance, surfeit,” as in ’ורב מקולות וגו, “enough, too much of the thunder, etc.” (Exodus 9,28) Translated into our verse here, the meaning of the prophecy would be that the many would serve the few. (Yaakov’s descendants being “the few.”)

The very idea of Israel's selection as G-d’s pilot project is based on the fact that it is the part of the human species which has preserved more of the original tzelem elokim, Divine image, than any other section of humanity. G-d has described the relative standing of the Jewish people among the nations, as similar to the standing of humans vis a vis the animal kingdom. In other words, the nations of the world are aware of our dominance and are afraid of us. This is so at least as long as Jews deserve such status due to their moral superiority. We are described as treating our Canaanite adversaries as if they were "our bread" to be consumed by us (Numbers 14,9). Prior to tackling Goliath, David explains to the startled Saul that his experiences with the lion and the bear, both of which he had slain, convinced him of his chance against the uncircumcised blasphemer (Samuel I Chapter 17). David rejected armour and sword, since his victory over the beasts had also not been due to external weapons. David's enquiry about the type of reward the slayer of Goliath would receive is based on the assumption that killing an uncircumcised blasphemer such as Goliath cannot in itself be much of a heroic deed, since the "laws of nature" almost guaranteed victory to any good Jew, and the risk involved was not of the kind which would call for a major reward. The reputation acquired by such deed should in itself suffice as reward. Obviously, David's companions did not understand his meaning, as seen from their response to David's enquiry. However, Saul's advisors sensed David's meaning when David said "let no adam have fear of him." The adam David referred to was the kind of a person who had preserved his tzelem elokim, Divine image. Such a person would not have reason to fear the Philistine. Baba Metzia 114 teaches, "Israel is referred to as adam; the nations of the world do not qualify for such appellation." Upon being challenged by Saul, David detailed past events in his life as proof for his confidence. He attributed his success to G-d, and was confident that the same G-d would grant him success against Goliath. "The Philistines will be no better than one of those beasts." To emphasize our point, the book of Samuel relates that David rejected the armor, to show that his superiority did not stem from such sources, but was in the nature of things. After the battle (Samuel I 17,55), Saul wanted to know, "Who is this lad?" a strange request indeed, since his family status etc. had been common knowledge. David had performed as a regular harpist at Saul's Court (Samuel I 16,19). At that time, Saul had begun to wonder about David's ultimate destiny. In view of the fact that his own son Jonathan had performed deeds of valor of a similar nature previously, we can understand the love and mutual attraction that existed between David and Jonathan. The two shared the distinction of being adam in the full sense of the word. This is what our sages call "a love which is not based on something tangible, something material" (Avot 5, 16). The love is for the basic qualities in the other person. When the Torah says "Love your fellow man like yourself," the "yourself" referred to is that same human quality (Leviticus 19,18).

(1) Since only Isaac and his descendants are called Abraham's seed par excellence, the Torah sees fit to restate Isaac's ancestry, stressing that it did not go back further than to Abraham. Anyone prior to Abraham could not claim a share in Isaac as his descendant. In Jewish law, we have the principle that upon conversion to Judaism, a proselyte's family ties are severed, he ceases to have legal family ties, and is considered like a totally new creature. Abraham having become the first Jew, his children's ancestry was rooted in him and in him only. (2) Isaac married at forty, having attained the mental maturity to found a family, as discussed in Chapter 22. Bethuel was called an Arami since he was deceitful, as implied by that word. For that reason, the two have to be mentioned separately. (3) Rebecca had no hope to have children until Isaac's prayer had been answered, otherwise we might have attributed her pregnancy to the blessing that had been given her by her brother Laban prior to her departure from home (Bereshit Rabbah 63). The meaning of the verse "the Arami was about to cause my father's destruction" (Deut.26,5) could be "the latent traits of deceit and treachery inherited from Laban almost led to my destruction." Isaac's prayer was solely for the benefit of Rebecca, since he as an olah temimah, a flawless offering, and could not have served as such if he had been physically blemished. The word lenochach used to describe Isaac's stance during prayer, means that he concentrated on a single objective. A similar use of that word occurs in Proverbs 4,25-27. (4) Perhaps the reason that we are told that Isaac loved Esau who brought venison to him is to point out that Rebecca possessed enough independence of spirit to love Jacob, whose behavior warranted this, and in whose character she could see the promise of the prophecy that had been revealed to her prior to the birth of the twins that in time the older one would become subservient to the younger one (Genesis 25,23). (5) Jacob's holding on to the heel of Esau may symbolize that values which Esau would stamp his foot on would be the very ones Jacob would cherish.

And in this context can be understood the homilies of our sages (Megillah 6a) on the verses (Genesis 25:23): "and the one people shall be stronger than the other people" and (Ezekiel 26:2): "I shall be filled with her that is laid waste," which they expounded as importing that they cannot both be equal in greatness, but that if one is "full" the other must be "waste." It may be asked why this should be the case with Edom [Esau] more than with any other nation. And the answer will be along the lines mentioned above, with some additional explanation. And that is, in view of the fact that there is no reason for any other nation to envy Jacob, it is possible for other nations to exercise great sway even when there is kingdom in Israel. For the reign of the other nations in their lands, according to their tongues, does not oppress Israel at all, their having nothing to do with Israel. But Esau, the first-born, would be angry for his inheritance, saying: "I, too, am a crown prince; we have the same father." It is for this reason that Jacob's ascent dictates the descent of Esau. The descent of Jacob, however, does not proceed from the ascent of Esau; but the ascent of Esau dictates the descent of Jacob — not inherently, G-d forbid, as the descent of Esau is dictated by the ascent of Jacob, but fortuitously. And that is, if not for the Blessed One's righteousness to Jacob and the humbling of his foes, when He apportions lots to all the peoples and establishes nations in tranquility, whom, among all the many nations, would He more greatly desire to accord the throne of honor than Esau, the son of the beloved mother, whose fathers, Abraham and Isaac walked before Him? For this reason it is dictated that Esau be exalted among the nations when Jacob and his children do not attain to kingdom.

And two ends would thereby be served: first, Isaac, through his prayer, would not cause the hegemony to revert to Esau; the second, that Jacob's dominion over Esau would be more firmly established. For, as I have written above, the prophecies of those days, which were not certain of fulfillment, received confirmation only when combined with a symbolic act imaging what was prophesied. And because the prophecy communicated to Rivkah — "And the elder will serve the younger" — was not repeated to Isaac and he did not know of it at all, there is no doubt that it was strengthened when the Blessed One repeated it to Isaac, and Jacob, its object, was blessed through it.

Likewise, as mentioned above, the roots of the four elements of the holy soul are drawn from these four letters. Therefore, if a person totally lacks a specific mitzvah, the corresponding organ of his holy soul starves to death and departs, God forbid. In turn, when this holiness departs from it, the spirit of impurity from the four elements of the impure soul fills the void and becomes vested in it. This is the secret of the Rabbinic dictum, (Rashi to Genesis 25:23; See Talmud Bavli, Pesachim 42a; Megillah 6a; Zohar II 236a, 238b.) “Tyre did not become a great metropolis until Jerusalem was destroyed.” Thus, the organ now receives its sustenance from the “impure bread” that was exiled from there.

"And Hashem said to her, 'Two nations are in your womb, and two peoples'" (Gen. 25:23). These are the two proud ones, the liver and the heart. Rabbi Yosi said that these are the brain and the heart, but Rabbi Yehuda said, The brain is not included in this, for it is written, "in your womb (lit. 'belly')," and the brain is not in the belly, but in the head. "And two peoples from your bowels and the elder (lit. 'great') shall serve the younger." This is the liver, which is great and big, and which serves the heart, as Rabbi Yehuda said, The liver receives the blood, and serves it to the heart!

Chapter (72) 73: Torah [1] "And the El Shaddai grant you mercy" (Genesis 43:14). As it is written in scriptures: Knowledge [of escape from You] is concealed from me. It is too formidable. I cannot know it. (Psalm 139:6). What is the meaning of "extraordinary level of understanding beyond my grasp"? It refers to something that is difficult for a person to comprehend, as it says, "If there arise among you a matter too hard for judgment" (Deuteronomy 17:8). Jacob said, "I cannot understand this matter." God promised Abraham that he would have twelve tribes, as it says, "Look now toward heaven, and tell the stars, if thou be able to number them...So shall thy seed be" (Genesis 15:5). Just as there are twelve constellations in the heavens that govern the world, so too I will establish twelve tribes from you that will govern the world, as it is said, "Thus shall your seed be" (Genesis 15:5). When Ishmael was born and he begot twelve princes, as it is said, "And he shall be a wild ass of a man: his hand shall be against every man, and every man's hand against him; and he shall dwell in the face of all his brethren" (Genesis 16:12), Abraham thought that these were the twelve tribes. But God said to him, "No, not those that you think. Sarah will bear a son for you" (Genesis 17:19), as it is said, "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" (Genesis 21:12). It is through Isaac that your seed will be called (Genesis 21:12), as I said to you, "Thus shall your seed be" (Genesis 15:5). When Isaac married Rebecca and she was found to be barren, he began to question how the promise that God made to Abraham could be fulfilled, as she was barren, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), and the children struggled within her (Genesis 25:22). "I'm sorry," she began, "if that's the case, I apologize to one another and "She went to inquire of יהוה," (Genesis 25:22), went to the study hall of Shem, and the Lord said to her, 'Two nations are in your womb, and two peoples shall be separated from your body' (Genesis 25:23). Why did she say why is it? (Genesis 25:22), "this" is numerically equivalent to 12. And God said to her [Sarah], "What you think is not so, but there are two nations in your womb." When Jacob stood up and went out to Laban, Isaac called him and said to him, "Let it be known that the Lord is establishing twelve tribes from you," as it is said, "Isaac called Jacob and blessed him, and commanded him, and said to him, 'Do not marry a Canaanite woman. Arise, go to Padan Aram, to the house of Bethuel, your mother's father, and take a wife from there of the daughters of Laban, your mother's brother. And may God Almighty bless you, and make you fruitful, and multiply you, that you may be a congregation of peoples; and give you the blessing of Abraham, to you and your descendants with you" (Genesis 28:1-4). The blessing that He blessed Abraham with, saying, "Look up now" (Genesis 15:5), is fulfilled through you. And once Jacob went and took wives and fathered twelve tribes, as it says, "And the sons of Jacob were twelve" (Genesis 35:22), Joseph began to see hints of it in his dream, saying, "Behold, I have dreamed a dream" (Genesis 37:9). Jacob began to keep watch over his father's words, and his father kept the matter (Genesis 37:11). And when Joseph was sold and Simeon was bound and Benjamin was brought to take revenge, Jacob began to cry out, "Me? What do I know? I thought that from my fathers I would establish twelve tribes, but I am dwindling and going down," as it says, "Joseph is gone" (Genesis 42:36). Everything that the old man promised was fulfilled, and yet I am decreasing and going down. "How incomprehensible is this to me," as it says, "I do not know what to say to you, but one thing remains in my hand, the blessing that my father blessed me with, saying, 'And Almighty God bless you'" (Genesis 28:3).

“To the woman He said: I will increase your suffering and your pregnancy; in pain you shall give birth to children, and your desire shall be for your husband, and he shall rule over you” (Genesis 3:16). “To the woman He said: I will increase your suffering and your pregnancy” – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Elazar ben Rabbi Simon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was for a specific reason. (God had been speaking to Abraham: “Why is it that Sarah laughed?” (Genesis 18:13). Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15).) Rabbi Abba bar Kahana said in the name of Rabbi Yitzḥak: How He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15). (Instead of saying: “Yes, you laughed,” He said it in an indirect manner.) But is it not written [of Hagar]: “She called the name of the Lord, who spoke to her”? (Genesis 16:13). Rabbi Yehoshua bar Rabbi Neḥemya said in the name of Rabbi Idi: [He spoke to her] through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: Through Shem. (Hagar had gone to consult Shem son of Noah, who was a spiritual leader at the time.) “I will increase [harba arbe] your suffering and your pregnancy” – Rabbi Abba bar Kahana says in the name of Rabbi Shmuel: Any fetus who has reached harba, I shall grant it growth [arbe]; any fetus that is [born after] two hundred and twelve days (That is, seven months. It is the numerical value of harba: heh – 5 + reish – 200 + beit – 2 + heh – 5 = 212.) [of gestation] can survive. Rabbi Huna said: If it [the fetus] was formed to be born after nine months and is born at seven months, it will not survive; at eight months, it will not survive. If it is formed to be born after seven months and is born after eight, it will survive; all the more so after nine months. They asked Rabbi Abahu: From where is it derived that a fetus born during the seventh month can survive, [but one born during the eighth cannot]? He said to them: From your own [language] I will prove it to you: Zeta (This is the name of the seventh letter of the ancient Greek alphabet, and also means ‘live.’ ) – epta (It means seven. Seven thus indicates life.) ; eta (The name of the eighth Greek letter, also meaning “dying.” ) – okto. (It means eight. Eight thus indicates death.) Rabbi Berekhya said in the name of Rabbi Shmuel: A woman will always give birth only after two hundred and seventy-one, two hundred and seventy-two, or two hundred and seventy-three days, which is nine months plus the days of their conception. (Conception can take place from one to three days after insemination. From that time gestation will last for two hundred and seventy-one days.) Ḥiyya bar Ada was sitting before Rav. He was explaining [a point] to him, but he did not grasp it. He said to him: ‘Why do you not grasp it?’ He said to him: ‘My donkey is supposed to give birth, and I am worried it might catch a chill and die.’ He said to him: ‘Why does it concern you?’ (It is not yet time for it to give birth.) He said to him: ‘Sometimes it gives birth early, and sometimes it gives birth late. When it gives birth early, it is never less than a lunar year; when it gives birth late, it is never more than a solar year.’ (So there is an eleven day range of when it can give birth.) He said to him: ‘But is it not written: “Do you know the time when ibexes give birth…will you count the months of their reaching term”?’ (Job 39:1–2). (This implies that there is a set term for animal pregnancies.) He said to him: ‘There it is regarding a small animal, and here it is with a large animal.’ He said to him: ‘But Antoninus’s cattle were once inseminating, and they inseminated Rabbi’s cattle from them. Some of them calved at one time and some of them calved later.’ (And the gap between the births was more than eleven days.) He said to him: ‘That was regarding a kosher animal, this is regarding a non-kosher animal [a donkey]’. “Your suffering” – this is the pain of conception; “and your pregnancy” – this is the discomfort of menstruation; “in pain” – this is the pain of miscarriage; “you shall give birth” – this is the pain of childbirth; “to children” – this is the difficulty of raising children. Rabbi Elazar ben Rabbi Shimon said: It is easier for a man to support an entire legion with olives in the Galilee, than it is to raise one child in the Land of Israel.

“Come, let us descend, and we will muddle their language there, so that one will not understand the language of his counterpart” (Genesis 11:7). “Come, let us descend” – this is one of the instances that they altered for King Ptolemy (When translating the Torah for him. See Megilla 9b.) – [they wrote:] “Come, I shall descend and I shall muddle.” “And muddle [navla] their language there” – Rabbi Abba bar Kahana said: From their language, I will make them into carcasses [nevela]. One of them would say to another: ‘Give me an axe,’ and he would give him a shovel. He would then strike him and split his skull. That is what is written: From their language, I will make them into carcasses [nevela]. “The Lord dispersed them from there upon the face of the entire earth, and they ceased to build the city” (Genesis 11:8). “The Lord dispersed [vayafetz] them from there” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: The residents of Tyre went to Sidon, and the residents of Sidon to Tyre. (The dispersion was that each person went to a place different from his original home.) Each land retained its borders. Rabbi Neḥemya said: Each and every person retained his land of his original residence and returned there. What, then, is meant by “He dispersed”? It is that each [of the residents] of the lands gathered at the mountaintops, (They emerged from the valley and ascended to the surrounding highlands, but they did not leave their country.) and each one [mountaintop] would absorb the residents of its place. The Rabbis say: Vayafetz is nothing other than inundated [vayatzef] – He inundated them with the sea and drowned thirty families of them. Rabbi Levi said: There is no misfortune that befalls a person that others do not benefit from it. Those thirty families, from where were they replaced? It was from Abraham: sixteen from Ketura, twelve from Ishmael, and the other two: “The Lord said to her: Two peoples are in your womb” (Genesis 25:23).

“She called the name of the Lord Who spoke to her: You are the God who sees me, for she said: Indeed, I have seen here too, after my vision” (Genesis 16:13). “She called the name of the Lord Who spoke to her: You are the God who sees me” – Rabbi Yehuda bar Simon and Rabbi Yoḥanan in the name of Rabbi Elazar bar Shimon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was out of necessity. (God had been speaking to Abraham: “Why is it that Sarah laughed” (Genesis 18:13). Sarah interrupted with her denial: “I did not laugh” (Genesis 18:15). Then it was necessary for the Holy One blessed be He to set her straight: “No, but you did laugh” (Genesis 18:15).) Rabbi Abba said in the name of Rabbi Beiri: See how much He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15). (Instead of saying: “Yes, you laughed,” He said it in an indirect manner.) But is it not written [here]: “She called the name of the Lord who spoke to her”? Rabbi Yehoshua bar Neḥemya said: That was through an angel. But is it not written [regarding Rebecca]: “The Lord said to her”? (Genesis 25:23). Rabbi Levi said in the name of Rabbi Ḥanina bar Ḥama: That was through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: It was through Shem. (Rebecca had gone to consult Shem son of Noah, who was a spiritual leader at the time.) “You are the God who sees me” – Rabbi Aivu said: It is You who sees the wretchedness of the wretched. “For she said: Indeed, I have seen here [halom] too, after my vision” – she said: ‘As if it was not enough that I encountered divine speech, [I have been granted] kingship as well,’ (I was informed that kings would descend from my son.) just as it says [of David]: “That You have brought me to this point [halom]” (II Samuel 7:18). “Indeed, I have seen…after my vision” – as if it was not enough that I was enabled to see an angel together with my mistress, even my mistress who was with me did not see it. (As explained later in a parable.) Another interpretation, as if it was not enough for me that I encountered [angels] together with my mistress, I [have encountered them now] by myself. Rabbi Shmuel bar Naḥman said: This is analogous to a noblewoman to whom the king said: ‘Pass by in front of me.’ She passed before him as she was being supported by her maidservant. She turned her face aside and did not see the king, but the maidservant saw him.

“He will be a wild man: His hand will be against everyone and everyone’s hand against him and he will dwell among all his brethren” (Genesis 16:12). “He will be a wild [pereh] man” – Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: This means that everyone else would inhabit settlements, but he would inhabit the wilderness. (The word peleh is used in connection with the wilderness in Jeremiah 2:24: “A wild ass [pereh] accustomed to the wilderness.”) Rabbi Shimon ben Lakish said: “A wild man” – in its plain sense. Most people plunder wealth, but he plunders people. “His hand will be against everyone and everyone’s hand against him [kol bo].” Read it as “his dog [kalbo]” – he and a dog are equal; just as the dog eats carcasses, so, too, he eats carcasses. Rabbi Elazar said: When will it be that “his hand will be against everyone and everyone’s hand against him”? It will be with the advent of that man (Nebuchadnezzar.) in whose regard it is written: “And everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and set your rule over all of them” (Daniel 2:38). That is what is written: “Concerning Kedar, (Kedar was one of Ishmael’s sons (see Genesis 25:13).) and concerning the kingdoms of Ḥatzor that Nebuchadrezzar king of Babylon smote” (Jeremiah 49:28) – Nebuchadrezzar is written, (With an added vav, so that the last four letters spell atzur, gathered in.) as he gathered them together in the wilderness and killed them. “He will dwell among all his brethren” – here it says: “He will dwell [yishkon] [among all his brethren],” but elsewhere it is written “He settled [nafal] (Literally, fell.) [among all his brethren] (Genesis 25:18). The explanation is that as long as Abraham our patriarch was alive – yishkon. When Abraham died – nafal. (He fell in stature.) Before he extended his hand against the Temple – yishkon. Once he extended his hand against the Temple (See Psalms 83:7–13.) – nafal. In this world – yishkon; but in the future – nafal.

“Sarah denied, saying: I did not laugh, for she was afraid. He said: No, but you did laugh” (Genesis 18:15). “Sarah denied, saying: I did not” – Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He never deigned to speak with a woman, except for that righteous woman [Sarah], and that, too, was out of necessity. Rabbi Abba bar Kahana said in the name of Rabbi Idi: See how much He spoke in a roundabout manner in order to speak with her: “No, but you did laugh.” (Instead of saying: “Yes, you laughed,” He said it in an indirect manner.) Rabbi Eliezer says: But is it not written: “She [Hagar] called the name of the Lord who spoke to her”? (Genesis 16:13). Rabbi Neḥemya said in the name of Rabbi Idi: That was through an angel. But is it not written [regarding Rebecca]: “The Lord said to her”? (Genesis 25:23). Rabbi Levi said in the name of Rabbi Ḥanina bar Ḥama: That was through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: It was through Shem son of Noah. (Rebecca had gone to consult Shem, who was a spiritual leader at the time.) “The men arose from there and looked toward Sodom, and Abraham was walking with them to see them off” (Genesis 18:16). “The men arose from there and looked toward Sodom, and Abraham was walking with them to see them off” – the parable says: You fed them, you gave them to drink, accompany them. So, “Abraham was walking with them to see them off.”

Rabbi Eleazar wondered: But it is written, "And she [Hagar] called the name of the Lord who spoke with her, etc." (Gen. 16:13)? Rabbi Yehoshua said in Rabbi Nechemiah's name in Rabbi Idi's name: That was through an angel. But it is written, "And the Lord said to her [Rebecca]" (Gen. 25:23)? Rabbi Levi maintained: That was through an angel. Rabbi Eleazar says in the name of Rabbi Yose b. Zimra: That was through Shem son of Noah.

“Jacob said: Sell me your birthright this day” (Genesis 25:31). “Jacob said: Sell me…this day” – he said to him: ‘Sell me one day (The one day is the length of God’s day, based on an interpretation of the verse: “One thousand years in Your eyes are like yesterday [keyom etmol]” (Psalms 90:4).) of yours.’ Rabbi Aḥa said: Anyone who knows how to calculate the days of the exile will find that Jacob sat one day in tranquility in the shadow of Esau. “Esau said: Behold, I am going to die, and why do I need [lama zeh li] a birthright?” (Genesis 25:32). “Esau said: Behold, I am going to die” – Reish Lakish said: He began cursing and blaspheming. “Lama li” (That would have been enough to convey his rhetorical question: “Why do I need a birthright?”) is not written here, but rather, “lama zeh li.” It teaches that he denied: “This is [zeh] my God” (Exodus 15:2). Another matter, “behold, I am going to die” – as Nimrod was seeking to kill him because of that garment that had belonged to Adam the first man. When he would don it and go out to the field, all the beasts and the birds in the world would come and gather near him. “Jacob said: Take an oath to me this day, and he took an oath to him, and he sold his birthright to Jacob” (Genesis 25:23). “[Jacob] said: Take an oath to me” – what did Jacob our patriarch see that led him to dedicate himself to acquiring the birthright? It is as we learned: until the Tabernacle was established, private altars were permitted, and service was performed by the firstborn. From the time that the Tabernacle was established, private altars were prohibited, and service was performed by the priests. (Zevaḥim 112b.) He said: ‘Will this evil one stand and sacrifice?’ That is why he dedicated himself to acquiring the birthright. That is what is written: “For I will render you blood, and blood will pursue you; surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Rabbi Shmuel bar Naḥman said: This is the blood of birthright and offerings. Rabbi Levi said: This is the blood of circumcision. The Rabbis said: You hated a person’s blood in his body. That is what is written: “He loved curses, and they will now come upon him. [He had no desire for blessing, and it will now be far from him]” (Psalms 109:17). Rabbi Levi said in the name of Rabbi Ḥama: “He had no desire for blessing” – and no desire for birthright. Rabbi Huna said: This is the blood of the offerings, as it is called blessing, just as it says: “You shall craft for Me an altar of earth…[in every place where I mention my name, I will come to you and I will bless you]” (Exodus 20:21).

“The children were agitated within her, and she said: If this is so, why do I exist? She went to inquire of the Lord” (Genesis 25:22). “The children were agitated [vayitrotzetzu] within her” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: This one ran [ratz] to kill that one and that one ran to kill this one. Reish Lakish said: This one permitted the command of [matir tzivuyo] that one, and that one permitted the command of this one. (Each of them permitted himself to do what the other deemed prohibited.) Rabbi Berekhya in the name of Rabbi Levi: So that you will not say that it was after he [Esau] emerged from his mother’s womb that he confronted him, but rather, while he was still in his mother’s womb, his fist [zirte] was outstretched toward him. That is what is written: “The wicked are corrupt [zoru] from the womb” (Psalms 58:4). “The children were agitated within her” – when she would stand adjacent to synagogues and study halls, Jacob would convulse to emerge. That is what is written: “Before I formed you in the belly I knew you” (Jeremiah 1:5). When she would pass houses of idol worship, Esau would run and convulse to emerge. That is what is written: “The wicked are corrupt from the womb.” “The Lord said to her: Two peoples are in your womb, and two nations will be separated from your innards; one nation will prevail over the other nation, and the elder will serve the younger” (Genesis 25:23). “Her days to give birth were complete, and behold, there were twins in her womb” (Genesis 25:24). “The first emerged ruddy, all of him like a cloak of hair, and they called his name Esau” (Genesis 25:25). “Then his brother emerged, his hand grasping Esau’s heel, and he called his name Jacob. And Isaac was sixty years old when she bore them” (Genesis 25:26). “She said: If this is so, why do I exist [lama zeh anokhi]?” Rabbi Yitzḥak said: It teaches that our matriarch Rebecca was circulating around the entrances of women’s houses and saying to them: ‘In your days, did you experience this suffering? If this is the suffering that comes with children; had I only not conceived.’ Rav Huna said: [She said:] ‘If this is how I am destined to produce twelve tribes, would I only not conceive the numerical value of zeh.’ (See the end of the paragraph.) It is taught in the name of Rabbi Neḥemya: Rebecca was worthy to have twelve tribes emerge from her. That is what is written: “The Lord said to her: Two peoples are in your womb” – these are two; “and two nations” – that is four; “and one nation will prevail over the other nation” – that is six; “and the elder will serve the younger” – that is eight. “Her days to give birth were complete” – that is ten. “The first emerged ruddy” – that is eleven; “then his brother emerged” – that is twelve. There are some who derive it from this verse: “She said: If this is so, why do I exist [lama zeh anokhi]?” Zayin – seven, heh – 5, that is twelve, the numerical value of zeh. “She went to inquire of the Lord” (Genesis 25:22) – were there synagogues and study halls in those days? (Had there been, she could have gone to pray there to God; where, then, did she go? She could have prayed at home.) Did she not go only to the academy of Shem and Ever? It is, rather, to teach you that anyone who enters before a Torah scholar, it is as though he enters before the Divine Presence.

“The Lord said to her” (Genesis 25:23) – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Eliezer ben Rabbi Shimon:: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman, (Sarah, see Bereshit Rabba 48:20.) and that, too, was for a reason. Rabbi Abba bar Kahana said: How much did He go in a roundabout manner in order to speak with her: “No, but you did laugh” (Genesis 18:15). But is it not written: “She (Hagar.) called the name of the Lord who spoke to her”? (Genesis 16:13). Rabbi Levi said in the name of Rabbi Abba Ḥama bar Ḥanina: It was by means of an angel. Rabbi Elazar said: By means of Shem son of Noah. “Two peoples [goyim] are in your womb” (Genesis 25:23) – two of the proudest of peoples are in your womb. This one is proud of his world (His world that exists for the sake of Torah and leads to the World to Come.) and that one is proud of his empire. Two of the proudest of peoples are in your womb – Hadrian among the idolaters and Solomon in Israel. Another matter, two of those hated by the peoples are in your womb. (The word “two” is extraneous, as unless otherwise indicated, the plural “peoples” connotes two. The word “two [shenei]” is expounded as sonei or senuei – those hated by peoples.) All the idolaters hate Esau, and all the idolaters hate Israel. [Alternately] the most hated of the sons is in your womb, as it is written: “But I hated Esau” (Malachi 1:3). “And two nations will be separated from your innards” (Genesis 25:23) – from here it is derived that he was born circumcised. (They were already different while they were in the womb. Jacob was circumcised and Esau was not.) “One nation will prevail over the other nation” (Genesis 25:23) – Rabbi Ḥelbo said: To this point, they would be called: “Savta, Raama, and Savtekha” (Genesis 10:7). (Small nations and families were counted.) From you, Jews and Romans would arise. “The elder will serve the younger” (Genesis 25:23) – Rabbi Huna said: If he [Jacob] merits, he [Esau] will serve, but if not, he [Esau] will be served.

“They were a source of bitterness for Isaac and for Rebecca” (Genesis 26:35). “They were a source of bitterness” – why for Isaac first? Because Rebecca was the daughter of idolaters, she was not particular about the filth of idol worship. But this one, because he was the son of the holy, he was particular about the filth of idol worship. That is why it was for Isaac first. Another matter, why for Isaac first? It is because the matter was attributable to her, as it is stated: “The Lord said to her: Two peoples are in your womb” (Genesis 25:23). (It was because of her lineage that one of the twins was wicked.) That is why it was for Isaac first. Another matter, why for Isaac first? It is because it is the way of women to sit inside the house, and the way of men to go out on the road and learn understanding from people. But this one, because his eyes dimmed, and he was sitting inside the house, that is why it was for Isaac first. Rabbi Yehoshua ben Levi said: He [Esau] caused the Divine Spirit to depart from his parent.

ABODA ZARA (Fol. 2) R. Chanina b. Papa, according to others, R. Simlai, lectured: "In the future, the Holy One, praised be He! will bring the Holy Scroll in His arm, saying: 'Whoever was occupied with the Torah shall appear and receive his reward.' The nations then at once will gather themselves and come motley crowded, as it is said (Is. 43, 9) All the nations are gathered together, etc. The Holy One, praised be He; however, will tell them: 'Do not enter in such confusion, but let each nation (Ib. b) with her scribes enter separately,' as it is said (Ib. ib. ib.) And the peoples (I'umim) are assembled.' And l'umim (people) refers to kingdoms, as it is said (Gen. 25, 23) And the one people shall be stronger than the other people (Ul'om milom ye'ematz). Can there be such a thing as confusion before the Holy One, praised be He? It means they themselves shall not be confused, so that they shall understand what will be said to them. Immediately thereupon the kingdom of Rome will enter first on account of its greatness. And whence do we know that it is great? The passage says, (Dan. 7, 23) And shall devour the whole earth, and shall tread it down, and break it in pieces. And R. Jochanan said: 'This refers to Rome whose government is recognized all over the world.' But whence do we know that the more distinguished come first to judgment? It is as R. Chisda said: 'When a king and the people appear before justice, the king should be considered first; as it is said (I Kings 8, 59) To maintain the cause of his servant (the king David) ); [and after this it says] And the cause of His people. Why so? If you wish, you may say it would not be good ethics to have the king sit outside of the court during the trial of the people! and if you wish you may say, he (the king) should be tried before the court becomes excited with anger.' The Holy One, praised be He! will question her (Rome): 'What was your occupation in the world?' To which she will answer: 'Sovereign of the Universe! We have established many markets, we have constructed many bath-houses, we have multiplied in great mass gold and silver and all this was done for the sake of Israel, to enable them to study the Torah.' To which the Holy One, praised be He! will remark: 'It is foolish of you to state that all you have done was for the sake of Israel, while in reality it was but for yourselves. The construction of markets was for the purpose of prostitution. The establishment of bath-houses was for your own pleasure, and as to gold and silver, it is mine, as the passage says (Hag. 2, 8) Mine is the silver, and Mine the gold. But, are there, then, among ye those who have studied the Law?' They will go out in despair. After Rome has departed, Persia will enter, because she is considered second to Rome. Whence do we know this? From the following passage (Dan. 7, 5) And behold, another beast, a second, like to a bear. To which R. Joseph taught: 'Thereby the Persians are meant, the people who eat and drink like bears, are overgrown with hair and are fleshy like bears, and have no rest, like bears.' The Holy One, praised be He! will ask them: 'What was your occupation?' To which they will answer: 'Sovereign of the Universe! we have built and constructed many bridges, conquered many great cities, we were engaged in many wars, all for the sake of Israel to enable them to study the Torah.' Thereupon the Holy One, praised be He! will say to them: 'Ye foolish people, all that was done by you was done for your own sake. Bridges, for the collection of duties. Great cities, to establish forced labor. And as to wars, I have conducted them, as it is said (Ex. 15, 3) The Lord is a man of war. But are there among ye those who have studied this (the Torah)?' Immediately thereupon they also will leave in despair." But why did Persia enter after seeing that Rome was disappointed? They thought: "We have more chance than Rome, as the latter has destroyed the holy Temple, while we have rebuilt it."

(Fol. 11) Uunklus b. Klenikuss embraced Judaism, and the Caesar sent militia to take him. He, however, persuaded them, and they also became proselytes. He then sent other militia, warning them that they should not converse with him. When they took him and were going, he said to them: "I will tell you something; usually the torch-bearer carries the light in front of the litter, the chief lecticarius (behind the litter, carries the light) for the dux, the dux for the hegeman, the hegeman for the comes; but do the comes carry the light before the people?" And they answered, "No." Said he: "The Holy One, praised be He! carries the light before Israel, as it is written (Ex. 13, 21) And the Lord went before them in a pillar of cloud, etc." And they also became proselytes. The Caesar then sent other ones after him, telling them not to talk to him at all. But when they took him, he saw a m'zuzah on the doorpost and said to them: "Do you know what this is?" They answered: "No, but you may tell us." He then said: "It is customary with a human king that while he is within the palace his servants guard him from without. With the Holy One, praised be He! it is the contrary. His servants are inside, and He guards them from without, as it is said (Ps. 121, 8) The Lord will guard thy going out and thy coming in, etc." Then these also became proselytes, and the Caecar did not send any more after him. (Gen. 25, 23) And the Lord said to her, two nations are in thy womb. Said R. Juda in the name of Rab: "This refers to Antoninus (of Essau) and Rabbi (of Jacob) upon whose tables were not missing lettuces, cucumbers and radishes, neither during the summer nor during the winter; as the master said: Radishes cut the food [in the stomach], lettuces overturn it, and cucumbers extend the gut. But have not the disciples of Ismael taught that cucumbers are as harmful to the body as swords? This present no difficulty, as one speaks of large ones, and the other of small ones."

R. Juda said in the name of Rab: "He who withholds from imparting an Halacha to a disciple is considered as if he would rob him of the inheritance of his ancestors, for it is said (Deut. 33, 4) The law which Moses commanded us is the inheritance of the congregation of Israel. Hence the law is considered as an inheritance to all Israel since the creation of the world." R. Chana b. Bizna, in the name of R. Simon the Pious said: "He who withholds (or denies) the explanation of an Halacha to a disciple, even the embryos in the entrails of their mothers, curse him, as it is said (Prov. 11, 26) Him that withholdeth corn, (Fol. 92) (l'om) the people will (ye'kabuhu) denounce, and the word l'am refers to embryos, as it is said (Num. 23, 8) How shall I denounce (Kabo) whom God … , and Bar means the Torah, as it is said (Ps. 2) And if one do teach." What will be his reward for such? Raba, in the name of R. Shesheth, said: "He will be rewarded with the blessing with which Joseph was blessed, as it is said (Pr. 11, 26) But blessing will be heaped upon the head of the one (Mashbir) that selleth it, and Mashbir refers to Joseph; as it is said (Gen. 48, 6) And Joseph, he was the governor over the land, he it was that sold corn to all the people." R. Shesheth said again: "He who teaches the Torah in this world will be rewarded by teaching it in the world to come, as it is said (Prov. 11, 25) He that refresheth [others] will do the same in the future." Mar Zutra said: "Whence do we infer the resurrection from the Torah? It is said (Deut. 33, 6) May Reuben live, and not die, i.e., he may live in this world, and not die in the world to come." Rabina says: From the following (Dan. 12, 2) And many of those that sleep in the dust of the earth shall awake, some to everlasting life, and some to disgrace and everlasting abhorrence. And R. Ashi said: From (Ib. ib. 13) But thou, go [thy way] toward the end; and thou shalt rest, and arise for thy lot at the end of the days. R. Elazar said: "A leader of a congregation, who leads them humbly, will be rewarded by leading the same in the world to come, as it is said (Is. 49, 10) For he that hath mercy on them will lead them, and by springs of water will he guide them." R. Elazar said again: "Wisdom is of great importance, as it was placed between two divine names (I Sam. 2, 3) For a God of knowledge is the Lord." Another thing said R. Elazar: "Every man who possesses wisdom may consider himself as if the Temple were built in his days, as both wisdom and temple are placed between two divine names." R. Elazar said further: "He who possesses no knowledge does not merit that one should have mercy upon him, as it is said (Is. 27, 11) For it is not a people of understanding; therefore he that made it will not have compassion upon it, and he that formed them will not be gracious unto them." R. Elazar said also: "He who feeds one who does not possess any knowledge, will suffer as a reward for it, as it is said (Ob. 1, 7) They that eat thy bread have struck thee secretly a wound, there is no understanding in them." R. Elazar said again: "A man that has no knowledge will finally be exiled, as it reads (Is. 5, 13) Therefore are my people led into exile, for want of knowledge."

R. Elazar said: "Any man who possesses the power of flattery causes wrath to be brought upon the world, as it is said (Job. 36, 13) But the hypocrites in heart lay up *** (Page 250) ger. Not only this but even his prayers will not be accepted, as it is said (Ib.) They cry not for help when He chastiseth them." R. Elazar said further: "Every man who possesses the power of flattery, will be cursed even by the embryos, as it is said (Prov. 24, 24) He that sayeth unto the wicked: 'thou art righteous,' people shall curse him, nations shall execrate him, and the word Kob means curse, as it is said (Num. 23, 8) How shall I denounce (Akob) whom God has not denounced, and the word nations (l'umim) refers to embryos, as it is said (Gen. 25, 23) And one people [Ul'om] shall be stronger than the other people, [referring to the embryos of Jacob and Isaac]." R. Elazar said further: "Every man who possesses the habit of flattery will fall in Gehenna, as it is said (Is. 5, 20) Woe unto those who say of the evil, it is good, and of the good it is evil; that put darkness for light, and light for darkness; that put bitter for sweet and sweet for bitter. What is written later? Therefore as the tongue of five devoureth the stubble, and as the chaff is consumed in the flames; so their root shall be as rottenness, and their blossom shall go up as dust." R. Elazar said further: "Whoever flatters the wicked will at the end fall into his hand; and if he does not fall into his hand he will fall into the hand of his son: and if he does not fall into the hand of his son he will fall into the hand of his grandson, as it is said (Jer. 28, 5) Then Jeremiah the Prophet, said unto the Prophet Hanminh… . Amen, may the Lord do so: May the Lord fulfill thy words, etc. And after this, (Fol. 42) it is written (Ib. 37, 13) But as he was in the gate of Benjamin, there was a captain of the guardsmen whose name was Yeriyah, the son of Shelemyah, the son of Channniah; and he took hold of the prophet, Jeremiah, etc., and again it is written. And Yeriyah seized Jeremiah and brought him to the princes." R. Elazar said further: "Every congregation where hypocrisy pevails will in the end be exiled; as it is written (Job. 15, 34) For the assembly of hypocrites shall be desolate [Galmud], and again it is written (Is. 49, 21) Thou shah say in thy heart: 'Who has begotten me these, seeing I have been bereaved of my children, and am solitary Galmuda], an exile and wandering to and fro? Behold, I was left entirely alone; these, where were they?' "

Another interpretation: R. Dostay (Gk.: dositheos.) said: If you take a wife who bears < a child > and dies, do not be idle in your old age without a wife. Why? (Eccl. 11:6:) BECAUSE YOU DO NOT KNOW WHICH WILL SUCCEED. From whom do you learn < this fact >? From Abraham, who in his youth only sired one < child > but in his old age sired twelve. R. Levi said: He is the one to whom the Holy One said: (in Gen. 12:3): AND IN YOU ALL THE FAMILIES OF THE EARTH SHALL BE BLESSED. Thus God arose in the generation of the dispersion and dispersed them into thirty families, as stated (in Gen. 11:8): SO THE LORD DISPERSED THEM…. R. Levi said: The Holy One said: I am producing them out of you. He is the one to whom the Holy One had said: AND IN YOU < ALL THE FAMILIES OF THE EARTH > SHALL BE BLESSED. So from him he produced thirty families; and they are the following: twelve princes which he produced from Ishmael (Gen. 25:13-16), the sixteen descendants of Keturah (Gen. 25:1-4), and (according to Gen. 25:23) TWO NATIONS ARE IN YOUR (Rebekah's) WOMB, for a total of thirty families. Ergo (in Gen. 25:1): THEN ABRAHAM TOOK ANOTHER WIFE.

(Deut. 25:17:) REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU. This verse is related (to Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED BEFORE THE LORD…. Were the fathers of Esau wicked? (Tanh., Deut. 6:4; PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING.) And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED! simply a sin that he sinned against his fathers. (The Hebrew of Ps. 109:14 can also be understood in this sense.) And how did he sin against his fathers? (Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12.) You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham (The “only” is found in the parallel account of Tanh., Deut. 6:4.) lived a hundred and seventy-five years. (The Tanh. parallel adds here: “Why so? Because he did not foresee Esau’s shame.”) Rabbi Levi said: During the five years that were withheld from Abraham's life, Esau committed two serious transgressions. He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29): THEN ESAU CAME FROM THE FIELD, AND HE WAS EXHAUSTED. Now FIELD can only be a reference to a BETROTHED MAIDEN [of whom it is stated (in Deut. 22:25): IF IN THE FIELD THE MAN FINDS A MAIDEN WHO IS BETROTHED, ] Moreover, EXHAUSTED can only be a reference to a murderer, of whom it is stated (in Jer. 4:31): WOE TO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL. Rabbi Zakkay [the Elder] said: He also stole, as stated (in Obad. 5): IF THIEVES HAVE COME TO YOU. (The Midrash, of course, is identifying the Edom of Obadiah with Esau.) The Holy One said: I had already promised my beloved Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED . But now he would see his grandson, when he was robbing with violence, practicing seduction, and shedding blood. At that time he was a good grandfather; it was better for him as a righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4 [3]): FOR STEADFAST LOVE IS BETTER THAN LIFE. And what sin did he commit against his father? He caused his eyes to become dim during his lifetime. Hence they have said: Whoever produces a wicked son or a wicked disciple causes his eyes to grow dim during his lifetime. A wicked son came from Isaac, as written (in (Gen. 27:1): AND HIS EYES WERE TOO DIM TO SEE. [Why? Because he produced Esau the Wicked.] In regard to a wicked disciple, from Ahijah the Shilonite, as stated (in I Kings 14:4): NOW AHIJAH {THE SHILONITE} COULD NOT SEE, BECAUSE HIS EYES WERE DIM FROM OLD AGE. Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) AND LET NOT THE SIN OF HIS MOTHER BE BLOTTED OUT.] But how had he sinned against his mother? R. Judah, R. Nehemiah, and masters . R. Judah says: When he left his mother's belly, he severed her uterus (Metrin: Gk.: metra; cf. Lat.: matrix.) {i.e., placenta}, with the result that she would not bear . This is what is written (in Amos 1:11): BECAUSE HE (i.e., Edom, which is Esau) PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB. (I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED ALL PITY.) Moreover, R. Berekhyah says: You should not say in reference to when he had left . (Gen. R. 63:6.) Rather, as he was leaving his mother's uterus, his zerta' (The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite.) {i.e., fist} was stretched out against him (i.e., against his brother Jacob). What is the reasoning? (Ps. 58:4 [3]:) THE WICKED GO ASTRAY (zoru) FROM THE WOMB. R. Nehemiah says: He was the cause of her not producing twelve tribes, since Rav Huna has said: Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23): AND THE LORD SAID TO HER: TWO NATIONS ARE [IN YOUR WOMB. (See above, Tanh. (Buber), Gen. 12:16.) Here] are two. (Ibid., cont.:) AND TWO PEOPLES. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (vs. 24:) AND BEHOLD THERE WERE TWINS IN HER WOMB. Here are ten. (vs. 25:) THE FIRST CAME OUT RUDDY. [Here are eleven.] (vs. 26:) AND AFTERWARD HIS BROTHER CAME OUT. Here are twelve. There are also some who apply a passage to her (from vs. 22): AND SHE SAID: IF SO, WHY AM I HERE (ZH)? By gematria (Gk.: geometria.) Z (=7) + H (=5) twelve. But masters have said: He was the cause of her bier not going forth publicly . You find that when Rebekah died, they were saying: Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-aram. Should Esau the Wicked go before her? Then people would say : (Much of this paragraph is in Aramaic.) Cursed be her breasts for suckling this man {i.e., : cursed be the breasts that have suckled one like this man}. What did they do? They brought out her bier at night. R. Jose bar Hanina said: Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED [AND ITS NAME WAS CALLED WEEPING OAK (Allon-bacuth)]. What is the meaning of Allon-bacuth? Two weepings. (Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3.) While Jacob was seated in observance of mourning for {his} [her] nurse, the news about his mother came to him. This is related (to Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN […,] AND BLESSED HIM. With what blessing did he bless him? He blessed him with the blessing mourners. (The blessing informed Jacob that his mother was dead.) The Holy One said: Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grand[father] pay him back with evil? Did you pay him back with evil? So should I pay him back with evil? When you mention his name below, I shall blot out his name above. (Ps. 109:15:) LET THEM (the iniquity against his fathers and the sin against his mother) ALWAYS BE BEFORE THE LORD. Whatever he has done, he has done against me. Thus it is stated (ibid., cont.): AND MAY HE HAVE THEIR MEMORY CUT OFF FROM THE EARTH. [Ergo] (in Deut. 25:17): REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU.

(Gen. 49:28:) ALL THESE ARE THE TRIBES OF ISRAEL, TWELVE IN NUMBER. These are the tribes, but < it is written > elsewhere about Ishmael (in Gen. 17:20): HE SHALL SIRE TWELVE PRINCES. (Tanh., Gen. 12:15; Gen. R. 47:5.) As for the tribes, that has a basis in the structure of the world. The day has twelve hours, the night has twelve hours, the year has twelve months, < and there are > twelve planets. R. Johanan said: Were there < really > twelve tribes? Now do not Ephraim and Manasseh make fourteen? It is simply that, when Levi was numbered with them, Ephraim and Manasseh were not numbered with them. Where is it shown? Where it is stated (in the list of Numb. 1:10, which omits Levi): FROM THE CHILDREN OF JOSEPH: FROM EPHRAIM, ELISHAMA BEN AMMIHUD; FROM MANASSEH, GAMALIEL BEN PEDAHZUR. Ergo (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, TWELVE IN NUMBER, no less and no more. Even Rebekah saw {them} [these twelve], as stated (in Gen. 25:23): (Cf. Gen. R. 63:6; 97, New Version, on 49:28 (= pp. 1226—1227 in the Theodor-Albeck edition); cf. also PRK 3:1.) AND THE LORD SAID TO HER: TWO NATIONS ARE IN YOUR WOMB. Here are two. (Ibid., cont.:) AND TWO PEOPLES < SHALL ISSUE > FROM YOUR BOWELS. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (Vs. 24:) AND BEHOLD, THERE WERE TWINS IN HER WOMB. Here are ten. (Vs. 22:) AND THE CHILDREN STRUGGLED WITHIN HER. Here are twelve.

(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked? (PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING.) And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers. (The Hebrew of Ps. 109:14 can also be understood in this sense.) And how? (Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12.) You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’” (The Midrash, of course, is identifying the Edom of Obadiah with Esau.) The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus, (Metrin: Gk.: metra; cf. Lat.: matrix.) with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’” (I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY.) Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus]. (Gen. R. 63:6.) Rather, as he was leaving his mother's uterus, his zerta' (The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite.) [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].” (See above, Tanh. (Buber), Gen. 12:16.) Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria (Gk.: geometria.) z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic], (Much of this paragraph is in Aramaic.) “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).” (Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3.) While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners. (The blessing informed Jacob that his mother was dead.) The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”

Similarly, Rebecca foresaw that there would be twelve tribes, as it is written: And the Lord said to her: Two nations are in thy womb, and two peoples shall be separated from thy bowels (Gen. 25:23). This equals four. And the one people shall be stronger than the other (ibid.); this adds up to six. And the elder will serve the younger (ibid.) makes it eight. When her days to be delivered were fruitful, Behold, there were twins in her womb (ibid., v. 24); this makes ten. The first came forth, and after that his brother (ibid.), totaling twelve in all.

"You rebuked nations. This refers to Amalek, as it is said (Numbers 24:20), 'Amalek was the first of the nations.' You destroyed the wicked. This refers to Esau, the wicked one, as it is said (Malachi 1:4), 'They will call them the border of wickedness.' He committed five sins in one day: he had relations with a betrothed woman, committed murder, denied the resurrection of the dead, denied God's sovereignty, and showed contempt for the birthright. Their name shall be blotted out, as it is said (Exodus 17:14), 'I will utterly blot out the remembrance of Amalek.' Rabbi Levi said: It is written (Genesis 25:23), 'Two nations are in your womb.' What did [God] say to her [Rebecca]? 'Two governments are in your womb.' I reveal to you what is hidden: 'The first of the nations shall emerge from you,' as it is said (Jeremiah 2:3), 'Israel is the holy first fruits of his harvest.' Rabbi Elazar said in the name of Rabbi Yehoshua: God never needed to rely on an intimate relationship with a woman, except for that righteous woman [Rebecca], and even she was only through the medium of an angel. Rabbi said in the name of Rabbi Yose: It was through the name of Noah's son that [Rebecca] was blessed. 'Two nations are in your womb' - I [God] made seventy nations from [Noah's three sons], as it is said (Genesis 10:19), 'These are the three sons of Noah, and from these the whole earth was populated.' How? Japheth had fourteen descendants, Gog and Magog had thirty, and Ham had thirty. That makes seventy. (Genesis 10:5) 'From these the isles of the nations were separated.' 'And two nations are in your womb' - I will make from one [nation], seventy souls, and they will be fruitful and multiply. Another interpretation of 'two nations' is that one is proud of his wealth, and the other is proud of his royalty: Edom among the nations and Solomon among Israel." Another matter, two nations whose hatred is embedded in your womb, all hate Esau and all hate Jacob. Another matter, two nations that hate each other. They will separate from your womb. From this, we learn that Jacob was born circumcised and uncircumcised. He is one of the thirteen who were born circumcised. Adam, the first man, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Terah, Jacob, Joseph, Moses, Samuel, David, Isaiah, Jeremiah were all born circumcised. Adam was at the beginning of the creation of the Holy One, blessed be He, as it is stated, "And he begot in his likeness, after his image" (Genesis 5:3). Enoch, as it is stated, "And Enoch walked with God" (Genesis 5:24). And it is stated, "Noah walked with God" (Genesis 6:9). Noah, as it is stated, "Noah was a righteous man" (Genesis 6:9). Shem, as it is stated, "These are the generations of Shem" (Genesis 11:10). Whoever had his name repeated was born circumcised, such as Shem, Shem, Noah, Noah, Terah, Terah. Jacob, as it is stated, "And Jacob was a straightforward man" (Genesis 25:27). And it states, "Jacob, Jacob" (Genesis 46:2). Joseph, as it is stated, "These are the generations of Jacob, Joseph" (Genesis 37:2). This teaches us that he was born circumcised like him [Jacob]. Moses, as it is stated, "Moses, Moses" (Exodus 3:4). And it is stated, "And she saw that he was good" (Exodus 2:2). He was born circumcised. (Samuel I 3:10) (meaning Samuel IV, as it is written) Samuel, Samuel. Isaiah, as it is stated, "The Lord called me from the womb" (Isaiah 49:1). Jeremiah, as it is stated, "Before I formed you in the belly I knew you" (Jeremiah 1:5). David, as it is stated, "A golden Psalm of David" (Psalms 16:1). And much will the young servant serve. Rav Huna said, "If he merited, he will serve, and if not, he will not serve." And when David saw how Esau made Israel slaves, he said before the Holy One, blessed be He, "Rebuke the nations who seek to destroy me" (Psalms 44:6).

Jacob took all the tithe of his possessions and sent it by the hand of his servants, and gave it to Esau, saying to them: Say ye || to him, "Thus saith thy servant Jacob" (Gen. 32:4). The Holy One, blessed be He, said to him: Jacob ! That which was holy hast thou made profane? He replied to Him: Sovereign of all worlds ! I flatter the wicked, so that he should not slay me. Hence the (wise men) say, we may flatter the wicked in this world for the sake of the ways of peace. Esau said to him: O my brother, I have enough; as it is said, "And Esau said, I have enough" (Gen. 33:9). And because he gave honour to Jacob, therefore the sons of Jacob paid honour to the sons of Esau with the same expression; as it is said, "Ye have compassed this mountain long enough" (Deut. 2:8). The Holy One, blessed be He, said to him: Jacob ! Is it not enough for thee that thou hast made profane that which is holy? Nay, but I have said, "And the elder shall serve the younger" (Gen. 25:23); and yet thou hast said, "Thy servant Jacob" (Gen. 32:4). By thy life ! it shall be according to thy words; he shall rule over thee in this world, and thou shalt rule over him in the world to come. Therefore Jacob said to him (Esau): "Let my lord, I pray thee, pass over before his servant" (Gen. 33:14). Hence thou mayest learn that the sons of Esau will not fall until a remnant from Jacob shall come, and cut off the feet of the children of Esau from Mount Seir, and the Holy One, blessed be He, will descend. "And there shall not be any remaining to the house of Esau; for the Lord hath spoken it" (Obad. 18).

This is what Rebbi Yehuda praised himself in the statement I quoted, that he did not derive pleasure from this world, not even for his little finger, although he was Prince of Israel and his table was necessarily a table of kings due to the dignity of his position, as our sages of blessed memory taught: "'two nations are in your womb' (Bereishis 25:23) - this refers to Rebbi and Antoninus, from whose table neither lettuce, nor radish nor cucumber was ever absent either in summer or winter" (Avodah Zarah 11a). This was likewise the case for Chizkiyahu, King of Yehuda.

And there they became a ‘great’ nation - This teaches us that Israel became distinctive there: Like its English counterpart, the word “Gadol” ‘great,’ has two meanings; it can mean “large” in a physical sense or it can also mean “great” in a qualitative and spiritual sense. In this verse it is not clear in which sense “Gadol’ is being used. Did Israel become physically great by increasing in number or did they become a great nation by vitrue of the character and integrity? The Maggid understands ‘great’ in the second sense of the word but it is not clear how he arrives at this conclusion. Rabbi Epstein explains that the Maggid arrives at this interpretation based on the use of the word “Am” instead of the word “Goy” for nation. Although these two words mean nation they have different connotations. The word “Am” implies a large nation and is often used in a disparaging way in the Bible. (See Rashi, Numbers 11:1.) When Israel is referred to as a “Goy,” it is usually used in a more complimentary way, such as Samuel 11, 7:23, “Israel is a unique nation on earth,” and Genesis 25:23, “There are two nations in your womb,” implying that the two sons to which Rebecca would give birth would each be the father of a great nation. The fact that the verse calls Israel a “Goy Gadol” implies that they are a great nation and not just a large nation....

וישלח יעקב...כה תאמרון לאדוני לעשו, Yaakov sent......thus you shall say to my lord, to Esau: Yaakov was punished for referring to Esau as “my lord.” G–d said to him: “I have said to your mother that the older of her sons will serve the younger” (Genesis 25,23) and you have taken it upon yourself to address your elder brother as “my lord” eight times? This is why in this portion we will read that eight kings ruled over the kingdom of Esau (Edom) before the first king ruled over Israel. This is why this very point has been recorded in this portion at the end of this portion (Genesis 36,31-43)

My reading of the text is therefore this. (For a more detailed explanation, see Covenant & Conversation: Genesis – The Book of Beginnings (Jerusalem: Maggid, 2009), 153–158, 219–228.) The phrase in Rebecca’s oracle, verav yaavod tzair (Gen. 25:23), is in fact ambiguous. It may mean, “The elder will serve the younger,” but it may also mean, “The younger will serve the elder.” It is what the Torah calls a ḥidda (Num. 12:8), that is, an opaque, deliberately ambiguous communication. It suggested an ongoing conflict between the two sons and their descendants, but did not foretell who would win.

Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the elder will serve the younger. (Gen. 25:23)

The statement regarding Hagar “And God opened her eyes” (19. Gen. 21:19.) —is surely similar to that which was said of Eve. (20. Gen. 3:7 records that God opened the eyes of Adam and Eve to see beyond corporeal matters, as explained in the Guide I:2.) Regarding what is said of Rebecca—“And the Lord said unto her” (21. Gen. 25:23. According to the preceding point, the tetragrammaton would be misplaced here, for the context is of childbirth and other material matters.) —there is no problem, for | it is not always and forever necessary to be precise. Sometimes the Torah is exact, and at other times it is inexact, as Maimonides wrote regarding the fifth cause of contradiction as found in the Torah and Prophets. (22. Here Kaspi alludes to the Guide : Introduction to the first part, which states that on occasion the Torah does not use the exact terminology, instead leaving such precision to another context in the Torah. This principle of Kaspi’s exegesis is discussed in Chapter 2 above. In MK II 67, however, Kaspi prefers to explain that the tetragrammaton here alludes to the Lord as the most distant mover of all speech.) Accordingly, occasionally the Torah will be careful to use “God” on account of His being the immediate cause, while at other times “Lord” appears on account of His being the distant mover of all. Reliable evidence of this usage is “And the Lord said to the children of Israel,” (23. Judg. 10:11.) (which conveys the truth that) in any case He is the mediate speaker. (24. This means that the Lord spoke to them through some intermediate speaker, for it is not conceivable that there was another revelation to the entire nation as there had been at Sinai.)

No less surprising is Moses’ insistence: “Do not despise an Edomite, because he is your brother.” Edom was, of course, the other name of Esau. There was a time when Esau hated Jacob and vowed to kill him. Besides which, before the twins were born, Rebecca received an oracle telling her, “Two nations are in your womb, and two peoples from within you will be separated; one people will be stronger than the other, and the elder will serve the younger” (Gen. 25:23). Whatever these words mean, they seem to imply that there will be eternal conflict between the two brothers and their descendants.

Their relationship, suggests the Netziv, was never casual, candid, and communicative. The result was, at a series of critical moments, a failure of communication. It seems likely that Rebecca never informed Isaac of the oracle she had before the twins, Esau and Jacob, were born, in which God told her “the elder will serve the younger” (Gen. 25:23). That apparently is one reason she loved Jacob rather than Esau, knowing that he was the one chosen by God. If Isaac knew this, why did he favour Esau? He probably did not know, because Rebecca had not told him. That is why, many years later, when she hears that Isaac is about to bless Esau, she is forced into a plan of deception: she tells Jacob to pretend he is Esau. Why did she not simply tell Isaac that it was Jacob who was to be blessed? Because that would force her to admit that she had kept her husband in ignorance about the prophecy all the years the children were growing up.

We may understand the meter of our verse as being that Bileam says in effect: "the reason I say that G'd is not mildly or severely angry at this people and has not cursed them in any way is not only that I have made a superficial examination of them. I have examined every aspect of this people, i.e. מראש צורים, and have come up with a blank. Not only that but ומגבעות אשורנו, (verse 9) I have even examined their maternal ancestry, their matriarchs, and I have not been able to find any kind of defect in the root of their holy soul that would allow my curse to take hold." We may be surprised at that as we know that Terach was an idol worshiper and so were Bethuel and Laban. We would have assumed that such an association would have left a mark on the holy soul of this people! Bileam answers this by saying הן עם לבדד ישכון ובגוים לא יתחשב. "They are a nation that lives in solitude and does not consider itself as part of the nations surrounding it." They do not share a common root with Terach and his ancestors, their soul is not part of that branch. Their collective soul has been hewn out of a separate "quarry," the one all Israelite souls emanate from. The words "and does not consider itself as part of the surrounding nations" includes even those nations who consider themselves closely related to the Jewish people through common ancestors. Bileam referred to Ishmael and Esau both of whom are called גוים in the Torah. The Torah mentions that Ishmael is a גוי in Genesis 17,20: "I will make him into a great nation." In Genesis 25,23 when G'd tells Rebeccah that she will give birth to twins, the Torah states that both children will develop into nations, שני גויים בבטנך, "you have two nations in your womb." However, in Genesis 21,12, G'd made it plain to Abraham that He would only consider his son Isaac as his true seed. This excluded Ishmael and Esau from being considered as true descendants of Abraham, descendants whose task it was to carry on Abraham's contribution to establishing the kingdom of G'd on earth. In view of all this Bileam could not find any way to make a curse against Israel stick, not against the average Israelites, and certainly not against the elite, the righteous. While it is true that the Israelites had been guilty of the sin of the golden calf plus that of the spies who had caused the whole nation to reject the land of Israel some 38 years ago, G'd had already said clearly that He had forgiven the people for those sins. Perhaps the reason that G'd did not display His anger against them during the last 38 years was to deprive Bileam of the opportunity to make a curse against them effective.

AND EDOM SHALL BE A POSSESSION, SEIR ALSO, EVEN HIS ENEMIES SHALL BE A POSSESSION. The downfall of Edom (See Vol. I, pp. 444-445, and 568-569, for an explanation why this term is used about Rome.) will be by the hand of the Messiah, because our present exile under the hand of Rome is considered Edom’s [exile], just as it is said: The punishment of thine iniquity is absolved, O daughter of Zion, He will no more carry thee away into captivity; He will punish thine iniquity, O ‘daughter of Edom,’ He will uncover thy sins (Lamentations 4:22.) — for G-d will not punish Edom until the sins of Zion are absolved, at the time when He will no more keep them in captivity. (Lamentations 4:22.) Therefore Balaam mentioned Edom, for it is he who disputes our [right to] kingdom, and about him it has been said, and the one people shall be stronger than the other. (Genesis 25:23. “They will never be equally great at the same time; when one rises, the other will fall” (Rashi ibid.).) Balaam was thus prophesying that Edom will not completely fall until the time of the end [of the exile] by the hand of ‘the star’ [i.e., the Messiah] who will step forth out of Jacob [as stated in the previous verse]. Seir also, even his enemies shall be a possession. This means that Seir will become a possession of his enemies [i.e., of Israel]. (This is Rashi’s interpretation, according to which the phrase his enemies is to be interpreted as to his enemies.) Or [the term] his enemies may refer to [Jacob’s enemies, i.e.,] Edom and Seir mentioned [previously in the verse], who are the enemies of Jacob, [and the meaning of the verse would thus be: “Edom, and Seir also, who are the enemies of Israel] will become a possession [of Israel].” (See my Hebrew commentary p. 301 for a quote from the Zohar, which interprets the verse in this way.)

Before any king reigned. Before Moshe reigned over them.

The word וידבר (He spoke) was not mentioned, only ויאמר (He said). I.e., the term “He spoke” was not used affectionately, for “He spoke to me” is not mentioned, as it is here. Instead it only said, “He spoke,” which lacks affection (Maharitz). You might ask that, in Parshas Beha’aloscha (Bamidbar 12:1) regarding the verse, “Miriam spoke,” Rashi explains: “Spoke” implies harsh speech — not affection, whereas “said” implies affection. The answer is: Anywhere it is written, “Adonoy spoke,” with the Tetragrammaton, it implies affection. Though it is harsh, it implies affection towards Moshe. But not, “Adonoy said,” for this can mean, “Adonoy said through a messenger.” As in (Bereishis 25:23), “Adonoy said to her,” which was through a messenger. And also as in (Shemos 18:6), “And he said to Moshe, ‘I am your father-in-law Yisro, etc.’” And also as in (Bereishis 48:1), “He said to Yoseif, ‘Behold your father is ill’.” In contrast, “he spoke,” implies affection, for it means, “(to be speaking) face-to-face,” as it says (Bamidbar 12:8), “Face-to-face I speak to him.” Although to any other prophet it would imply harsh speech, regarding Moshe it implies affection, as Hashem said, (ibid. v. 7), “Not so is My servant Moshe, etc.” See Maseches Ta’anis (30b).

אחרי ה' אלוקיכם תלכו, “You shall follow Hashem your G’d;” Nachmanides interprets these words as Moses urging the people to follow G’d’s advice exclusively, and if they feel the urge to know something in the future because they are consumed with worry, to turn only to Him via His accredited prophets. They are to emulate our matriarch Rivkah, who, when she was unable to account for what by all accounts was an unusual pregnancy, went to “enquire from a Divine source.” (Compare Genesis 25,23)...

ונתתיך לגויים, “I shall make you into nations;” Rashi believes that the plural “nations” refers to the Jewish people on the one hand and to Edom (Rome) on the other. Seeing that Yishmael had already been born, Rashi does not consider this promise/prophecy as applying to the Arab nation. Nachmanides considers Rashi’s commentary as flawed, seeing that it is most unlikely that at the time when G’d was preoccupied with the circumcision He should prophesy to Avraham concerning an as yet unborn Esau. After all, Avraham was neither in charge of Esau nor did the duty to circumcise him devolve upon him instead of upon his father Yitzchok (if and when). . According to Nachmanides both Yishmael and Esau’s descendants are called גויים, whereas the Jewish people are referred to as עם. He quotes Deut. 33,3 אף חובב עמים as proof. There are other verses of the same kind. [however, there are numerous occasions when the Jewish people are referred to as גוי, as in Exodus 33,13, Joshua 3,17, Genesis 25,23, Deut. 4,38 and numerous others. Ed.]

[88] Once again, of Jacob and Esau, when still in the womb, God declares that the one is a ruler and leader and master, but that Esau is a subject and a slave. For God the Maker of living beings knoweth well the different pieces of his own handiwork, even before He has thoroughly chiselled and consummated them, and the faculties which they are to display at a later time, in a word their deeds and experiences. And so when Rebecca, the soul that waits on God, goes to inquire of God, He tells her in reply, “Two nations are in thy womb, and two peoples shall be separated from thy belly, and one people shall be above the other people, and the elder shall serve the younger” (Gen. 25:23).

[129] The souls then whose pregnancy is accompanied with wisdom, though they labour, do bring their children to the birth, for they distinguish and separate what is in confusion within them, just as Rebecca, receiving in her womb the knowledge of the two nations of the mind, virtue and vice, distinguished the nature of the two and found therein a happy delivery (Gen. 25:23). But where its pregnancy is without wisdom, the soul either miscarries or the offspring is the quarrelsome sophist who shoots with the bow (Gen. 21:20), or is the target of the bowman.

Concerning The Sons Of Isaac, Esau And Jacob; Of Their Nativity And Education. 1. Now Isaac's wife proved with child, after the death of Abraham; (30) and when her belly was greatly burdened, Isaac was very anxious, and inquired of God; who answered, that Rebeka should bear twins; and that two nations should take the names of those sons; and that he who appeared the second should excel the elder. Accordingly she, in a little time, as God had foretold, bare twins; the elder of whom, from his head to his feet, was very rough and hairy; but the younger took hold of his heel as they were in the birth. Now the father loved the elder, who was called Esau, a name agreeable to his roughness, for the Hebrews call such a hairy roughness [Esau, (31) or] Seir; but Jacob the younger was best beloved by his mother.

§ The Gemara returns to its discussion of Antoninus: When the matriarch Rebecca was pregnant with Jacob and Esau, “the Lord said to her: Two nations [goyim] are in your womb” (Genesis 25:23). Rav Yehuda says that Rav says: Do not read it as goyim, meaning nations; rather read it as geyim, meaning proud ones. This verse was fulfilled in two prominent individuals who descended from Rebecca, Antoninus and Rabbi Yehuda HaNasi, whose tables, due to their wealth, never lacked for lettuce, nor cucumbers, nor radish, neither in the summer nor in the rainy season, despite the fact that these foods do not grow year round. The reason they ensured that these items were always present at their tables is that the Master said: A radish breaks up food, lettuce stirs up food, and cucumbers expand the intestines.

with their scholars, as it is stated: “And let the peoples [le’umim] be assembled” (Isaiah 43:9); and the term le’om means nothing other than kingdom, as it is stated: “And the one kingdom [ule’om] shall be stronger than the other kingdom [mile’om]” (Genesis 25:23). The Gemara asks: But is it possible for there to be intermingling before the Holy One, Blessed be He, that it should be necessary for each nation to stand and be addressed separately? Rather, the nations are instructed to stand separately so that they will not become intermingled with each other in order that they will each hear what He says to them.

It was taught in the school of Rabbi Yishmael: Why are they called cucumbers [kishu’im]? Because they are as harmful [kashim] to the body as swords. The Gemara asks: Is that really so? Is it not written: “And the Lord said unto her: Two nations [goyim] are in your womb” (Genesis 25:23) and the Gemara says: Do not read it as goyim, rather read it as gayim, proud ones. And Rav Yehuda said that Rav said: This verse was fulfilled in these two great individuals who descended from Rebecca: Antoninus and Rabbi Yehuda HaNasi, whose tables, because of their wealth, never lacked for radish, lettuce or cucumbers, neither in summer nor in the rainy season. Apparently, cucumbers are good and are even a delicacy of kings.

(Gen. rabba 20(12), 45(14), 63(8).) Rebbi Joḥanan in the name of Rebbi Eleazar ben Rebbi Simeon: We do not find that the Omnipresent talked to a woman, except only to Sarah. But is there not written (Gen. 3:16.) : “To the woman He said: I shall increase,” etc.? Rebbi Jacob of Kefar Ḥanin (Elsewhere he is called “from Kefar Ḥanan”.) said, through an interpreter (Adam is addressed by the Eternal in 3:9, the woman in 3:13, the snake in 3:14.) . But is there not written (Gen. 25:23.) : “The Eternal said to her, two peoples are in your womb”? Rebbi Abba bar Cahana said, the Word fell to her (A word about her fell to a prophet (in the opinion of Gen. rabba, Sem ben Noah.)) . Rebbi Biri said, how many weaver’s shuttles! The Holy One, praise to Him, desires to hear the talk of the just women: “He said no, but you laughed. (The only time we find a mention of God addressing a woman directly it is about an unimportant matter.) ”

Rav Naḥman bar Yitzḥak said: The same idea may be derived from here, a verse dealing with Jacob and Esau: “And the one people shall be stronger than the other people” (Genesis 25:23), teaching that when one nation rises, the other necessarily falls.

And now, after the destruction of the Temple, Edomite wine does not turn to vinegar unless one places barley into it. This is called Edomite vinegar, to fulfill that which is stated with regard to Tyre, and the same applies to other enemies of the Jewish people: “Because Tyre has said against Jerusalem: Aha, she is broken that was the gate of the peoples; she is turned unto me; I shall be filled with her that is laid waste” (Ezekiel 26:2). The Sages expound: If this one, Jerusalem, is full, then that one, her enemy, is laid waste; and if this enemy is full, then she, Jerusalem, is laid waste. Therefore, when the Jewish people fall, their enemies can achieve the success that was once attained by the Jews. Rav Naḥman bar Yitzḥak said: This notion can be derived from here, where the verse states regarding Esau and Jacob: “The one people shall be stronger than the other people” (Genesis 25:23), meaning that when one nation gains power, the other is weakened, because they cannot both be strong at the same time.

the people [leom] shall curse him [yikkevuhu], but blessing shall be upon the head of one who provides” (Proverbs 11:26). And the term leom is referring to nothing other than fetuses, as it is stated: “Two nations are in your womb, and two peoples shall be separated from your bowels; and the one leom shall overcome the other leom” (Genesis 25:23). And kabbo is referring to nothing other than curse, as it is stated in the statement of Balaam: “How can I curse one who is not cursed [kabbo] by God?” (Numbers 23:8). And bar is referring to nothing other than Torah, as it is stated: “Pay homage to bar lest He be angry” (Psalms 2:12), i.e., observe the Torah to avoid God’s wrath.

And Rabbi Elazar says: Any person who has flattery in him, even fetuses in their mothers’ wombs curse him, as it is stated: “He who says to the wicked: You are righteous, peoples shall curse him [yikkevuhu], nations [leummim] shall execrate him” (Proverbs 24:24); and kov, the linguistic root of the word yikkevuhu, means only a curse, as it is stated: Balaam explained that he did not curse the Jewish people, as he said: “How can I curse [ekkov] whom God has not cursed [kabbo]?” (Numbers 23:8). And le’om is homiletically interpreted to mean only fetuses, as it is stated with regard to Jacob and Esau, when they were still in Rebecca’s womb: “And one people [le’om] shall be stronger than the other people [le’om]” (Genesis 25:23).

Adonoy said to her, Two nations are in your womb, and two Kingdoms will separate from within you. One government will be mightier than the other, but the greater one will serve the smaller one.

And the Lord said to her, Two peoples are in thy womb, and two kingdoms from thy womb shall be separated; and one kingdom shall be stronger than the other, and the elder shall serve the younger, if the children of the younger will keep the commandments of the Law.

והנה תומם, “and behold there were twins.” The word for “twins,” i.e. תומים, has been spelled defectively, the letter י being missing. The reason is to draw our attention to the fact that although, generally speaking, twins resemble each other greatly, in this instance the one was covered with body hair, while the other was smoothskinned. Also, Esau was born with a foreskin, whereas Yaakov was born without. One, Esau, had reddish skin not resembling human skin, whereas Yaakov’s skin was goodlooking. According to Psalms 80,14, the conquerors of Jerusalem are viewed as resembling wild boars, whereas in Jeremiah 50,17 Israel, i.e. Yaakov is described as a lamb. If they were all that different the question arises: “why were they born as twins?” After all, as the proverb says: “where there is straw there must also have been a harvest first.” To quote Ovadiah 1,18, ובית עשו לקש, “the house of Esau will be turned to straw.” We also have a verse: קדש ישראל לה' ראשית תבואתו, “Israel is sacred for G-d, the first of His harvest;” (Jeremiah 2,3). The reference to Yaakov in Rivkah’s womb [the Torah describes him as the only one of the two twins who is worthwhile]; hence the word is in the singular mode.

TWINS. The root letter alef is missing in the word tomim (twins). Tomim in this regard is like the word sheritikha (release thee) (This is the J.P.S. translation. I.E. renders it your remnant. She’erit is usually spelled with an alef, which is missing in our verse. Thus tomim is like sheritikha in that the root alef is missing in both words. Tomim should have been written te’omim and sheritikha, she’eritkha.) in Verily I will release thee (sheritikha) for good (Jer. 15:11), the meaning of which is: I will deal well with thy last years (she’erit). (Your last years, your she’erit, will be happy years. Cf. Kimchi’s comment on this verse.)

והנה תומם בבטנה , “and here there were twins in her womb.” The word תומם, “twins,” is spelled defectively, with the letters י and א missing. The reason for the defective spelling is that one of Rivkah’s children was going to be a wicked person. The next time the birth of twins is mentioned in the Torah, i.e. the sons of Tamar and Yehudah, Peretz and Zerach, the word is spelled properly, i.e. תאומים, seeing that both of the sons Peretz and Zerach were going to be righteous.

וימלאו ימיה, the days of her pregnancy.

והנה תומים בבטנה, the twins in her womb emerged. The word תומים is spelled defective with the letter א of the root, i.e. the middle letter missing. According to an aggadic interpretation the missing letter hints at the fact that only one of these twins would become a righteous Individual (quoted by Rashi).

והנה תומים whenever the Torah speaks about something new it uses the expression והנה in connection with this. Thus we find it in 29,25 where Yaakov is reported as finding that he had slept with Leah instead of with Rachel as he had thought. In 41,7 we also find the expression הנה when Pharaoh awakens from what he thought was a factual experience only to find that it had been a dream.

וימלאו ימיה AND WHEN HER DAYS TO BEAR WERE FULL — But in the case of Tamar it is written, (37:27) “And it came to pass at the time of her travail”, for her days were not fulfilled as she gave birth to them (her children) at the end of seven months.

והנה תומם BEHOLD, THERE WERE TWINS — The word for twins is written defective (without א and י) whilst in the case of Tamar it is written תאומים (with א and י); because in the latter case both children proved righteous whilst here one was righteous and the other wicked (Genesis Rabbah 63:8).

והנה .והנה תומם וגו׳ leitet immer etwas Unerwartetes ein. Da nun Rebekka bereits völlig darauf vorbereitet war, daß sie zwei Knaben in ihrem Schoße trug, so kann ja dieser nun auch sich also erweisende Umstand nichts Unerwartetes gewesen sein und sich hierauf das והנה nicht beziehen. Es scheint daher das Gegenteil. Nach dem ihr gewordenen Aufschluss von dem völligen Gegensatz der zu erwartenden Kinder hatte man nichts anderes erwartet, als daß die beiden Kinder einander durchaus nicht ähnlich sein würden, wie dies ja selbst bei Zwillingen vorkommt. Das Überraschende war daher, daß sie sich wirklich wie Zwillinge völlig ähnlich waren. Nur in der Konstitution waren sie verschieden, der eine war —, wie dies gleich erzählt wird — körperlich ausgebildeter, kräftiger als der andere. Vielleicht weist auch die mangelhafte Schreibweise תומם :חסר דחסר für לתאומים (wie ויחדו יהיו תמים על ראשו Schmot 26, 24) auf die äußerlich völlige Gleichheit und scheinbare Einheit hin. Diese äußerliche völlige Ähnlichkeit, zusammen gehalten mit der verkündeten völlig verschiedenen einst entwickelten Zukunft, hätte geeignet sein dürfen, darauf aufmerksam zu machen, daß der Keim zu dieser einstigen Verschiedenheit tief innerlicher liege, und zu veranlassen, diese tiefverschiedene Innerlichkeit der beiden Knaben früh zu studieren. — תאומים, wenn תהום von המס kommt, so würde analog תאום von אמם, der Wurzel von אֵם und אִם, abzuleiten sein und dann zwei Wesen bezeichnen, die sich gegenseitig bedingen, die gleichzeitig aus einer Wurzel ihre Existenz gefunden, und so sich in dem vorhandenen Erhaltungsfonds zu teilen haben. Dann wäre allerdings die Verbalform תואמים (Schmot 26, 24) ungewöhnlich aus der Substantivform gebildet.

והנה תומים בבטנה, before they were born, the onlookers already realised that there were twins in her womb. Therefore, when the first one emerged being completely covered with hair, this was a birth which was presumed to be more difficult than the passage of Yaakov whose skin was smooth and did not cause friction with the lining of the womb, they called the first one עשו, attributing his easy passage to his twin brother who had helped push him out of the womb of his mother. [I believe that the author understands the plural ending in עשו, as equivalent to assu, i.e. the result of a combined effort by both him and his brother.]

Her days to give birth were complete, and behold, there were twins in her womb.

“When her time to give birth was at hand, there were twins in her womb” [25:24]. The nine months of pregnancy ended and there were twins in her womb. Toldot Yizhak writes. Why did Isaac not pray immediately for Rebecca and waited for ten years? The explanation is that he prayed immediately. The Holy One said: it would be good if the evildoer should not be immediately born into this world. Rebecca said: if an evildoer is to be born, let him not be born immediately. That is why it is written, “When her time to give birth was at hand.” The nine months had been completed. That is, the Holy One caused the evildoer to tarry in his mother’s womb, that he should not leave early. However, Moses Our Teacher, the righteous one, left his mother’s womb when he was only six months and several days in his mother’s womb. (Toldot Yizhak, Genesis, 25:19–26.) That is why it is written, “there were twins” [25:24], without an aleph, because one was an evildoer and the other one was righteous. However, concerning Tamar, they were both righteous, Peretz and Zerach. Therefore, it is written concerning Tamar, twins, with an aleph. (Bahya, Genesis, 25:24.) Some ask why Rebecca did not ask Isaac, what is the meaning of the children struggling with each other, since Isaac was also a prophet? The explanation is that Rebecca did not want to say that she was having trouble with her pregnancy. Isaac would say that she had more anguish than other women because she had more sins than other women and Isaac would divorce her. Therefore, she did not want to tell him.

If a Seifer Torah is found to be defective due to an error, if the error is a serious one we are not permitted to read from it, and another Seifer Torah must be taken out [of the ark] (see Chapter 79: 10). What constitutes a serious error? For example, [if there is] one letter too many, or one missing, or even if one letter is exchanged [with another] and as a result the pronunciation is changed, for example [if the word] tomim (twins) (Genesis 25:24, 38:27.) [is written with an added aleph, and would now be read] te'omim, or the word migresheihen (Numbers 35:3, 35:7.) [with a nun at the end] [would be written] migresheihem [ending in a mem], even though the meaning of the word is the same, [i. e., their ground], nevertheless, since the pronunciation is not the same, it is considered a serious error. Likewise, if the error is such that the word could be pronounced, as though it were written correctly, but it was written in a way that changes its meaning; for instance, in the [weekly] portion Terumah (Exodus 25:10.) [in the phrase] amah vacheitzi rochbo, the word rochbo (with a vav at the end) was instead written rochbah (with a hei at the end) although (even with the erroneous spelling) the beis can be pronounced with a cholam -o- (vocalized rochbo) nevertheless, since, as it is written [now] it is an error, because the meaning of the word is changed, it is also considered a serious mistake. And if the error is of the kind that it changes neither the pronunciation nor the meaning [of the word], (If massoretic rules regarding exceptions in the size or shape of certain letters are not complied with in the writing, no other Seifer Torah has to be taken out. (Mishnah Berurah 143:27)) for example, if instead of the correct [spelling] of the word avosam with a vav after the beis, it is found [written] without a vav, or vice versa, or, if instead of the correct [spelling of a word] with an auxiliary yud [to indicate the plural], as for instance, if the word avoseichem is found written without a yud, or vice versa, or any similar case, we do not take out another Seifer Torah, (because [nowadays] our Sifrei Torah are not so exact that we can say [with certainty] that the other one will be more fit.) But if a Yud is missing that is part of the root [of the word], if, for instance, [in the verse] mah lach Hagar al tire'i, (Genesis 21:17.) [what's the matter Hagar? Do not fear]. the word (tire'i) [would be written] without a yud after the tav, or if [in the verse] al tira Avraham [do not fear, Avraham] (Genesis 15:1.) the word tira would be written [without a Yud], then another Seifer Torah should be taken out.

THE term male is a homonym which denotes that one substance enters another, and fills it, as “And she filled (va-temalle) her pitcher” (Gen. 24:16); “An omer-full (melo) for each” (Exod. 16:32), and many other instances. Next, it signifies the expiration or completion of a fixed period of time, as “And when her days to be delivered were fulfilled (va-yimleü)” (Gen. 25:24); “And forty days were completed (va-yimleü) for him” (Gen. 1. 3). It further denotes attainment of the highest degree of excellency, as “Full (male) with the blessing of the Lord” (Deut. 33:23); “Them hath he filled (mille) with wisdom of heart” (Exod. 35:35) He was filled (va-yimmale) with wisdom, and understanding, and cunning” (1 Kings 7:14).

Now, because King David, peace be upon him, was garbed with the quality of the Living God-E”l Chai-א״ל חי, and is the matter of the fourth leg of the Chariot (Merkavah), he therefore included kindness-Chessed, judgment-Din, and mercy-Rachamim from the other three legs of the Chariot (Merkavah). Scripture therefore states about him, (Samuel I 16:12) “He was ruddy, with beautiful eyes and good looking.” The word, “He was ruddy-Admonee-אדמוני” hints at the influence of judgment-Din, which is called “the red fire-Aish Adom-אש אדום.” The words, “with beautiful eyes-Yefeh Aynayim-יפה עינים” refer to the kindness of Avraham-Chessed Avraham-חסד אברהם, which is called “a kind eye-Ein HaChessed-עין החסד,” (See Mishnah Avot 5:19 that one of the qualities of the students of Avraham is the good eye-Ayin Tovah-עין טובה,” which is the eye of kindness-Ain HaChessed-עין החסד.) and he was “the eye of the world-Eyno Shel Olam-עינו של עולם.” (See Bava Batra 4a, and Sotah 10a; Midrash Bereishit Rabba 42:3; Kallah Rabbatee 3:4 and elsewhere.) The words “good looking-Tov Ro’ee-טוב רואי” refer to splendor-Tiferet, which is the quality of Yaakov, which the quality of good-Tov-טוב is tied to. (That is, the quality of good-Tov-טוב is the quality of Yosef, and is the quality of foundation-Yesod, as mentioned before.) Now, if you question this with the verse about Esav, (Genesis 25:24) “The first one emerged red-Admonee-אדמוני,” know that the redness-Admonee-אדמוני of Esav has neither good-Tov-טוב nor beauty-Yofi-יופי in it, but is as the verse continues, “completely red-Admonee-אדמוני like a hairy mantle.” In contrast, about David it states, “He was ruddy-Admonee-אדמוני, with beautiful eyes-Yefeh Aynayim-יפה עינים and good looking-טוב רואי”

“The children were agitated within her, and she said: If this is so, why do I exist? She went to inquire of the Lord” (Genesis 25:22). “The children were agitated [vayitrotzetzu] within her” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: This one ran [ratz] to kill that one and that one ran to kill this one. Reish Lakish said: This one permitted the command of [matir tzivuyo] that one, and that one permitted the command of this one. (Each of them permitted himself to do what the other deemed prohibited.) Rabbi Berekhya in the name of Rabbi Levi: So that you will not say that it was after he [Esau] emerged from his mother’s womb that he confronted him, but rather, while he was still in his mother’s womb, his fist [zirte] was outstretched toward him. That is what is written: “The wicked are corrupt [zoru] from the womb” (Psalms 58:4). “The children were agitated within her” – when she would stand adjacent to synagogues and study halls, Jacob would convulse to emerge. That is what is written: “Before I formed you in the belly I knew you” (Jeremiah 1:5). When she would pass houses of idol worship, Esau would run and convulse to emerge. That is what is written: “The wicked are corrupt from the womb.” “The Lord said to her: Two peoples are in your womb, and two nations will be separated from your innards; one nation will prevail over the other nation, and the elder will serve the younger” (Genesis 25:23). “Her days to give birth were complete, and behold, there were twins in her womb” (Genesis 25:24). “The first emerged ruddy, all of him like a cloak of hair, and they called his name Esau” (Genesis 25:25). “Then his brother emerged, his hand grasping Esau’s heel, and he called his name Jacob. And Isaac was sixty years old when she bore them” (Genesis 25:26). “She said: If this is so, why do I exist [lama zeh anokhi]?” Rabbi Yitzḥak said: It teaches that our matriarch Rebecca was circulating around the entrances of women’s houses and saying to them: ‘In your days, did you experience this suffering? If this is the suffering that comes with children; had I only not conceived.’ Rav Huna said: [She said:] ‘If this is how I am destined to produce twelve tribes, would I only not conceive the numerical value of zeh.’ (See the end of the paragraph.) It is taught in the name of Rabbi Neḥemya: Rebecca was worthy to have twelve tribes emerge from her. That is what is written: “The Lord said to her: Two peoples are in your womb” – these are two; “and two nations” – that is four; “and one nation will prevail over the other nation” – that is six; “and the elder will serve the younger” – that is eight. “Her days to give birth were complete” – that is ten. “The first emerged ruddy” – that is eleven; “then his brother emerged” – that is twelve. There are some who derive it from this verse: “She said: If this is so, why do I exist [lama zeh anokhi]?” Zayin – seven, heh – 5, that is twelve, the numerical value of zeh. “She went to inquire of the Lord” (Genesis 25:22) – were there synagogues and study halls in those days? (Had there been, she could have gone to pray there to God; where, then, did she go? She could have prayed at home.) Did she not go only to the academy of Shem and Ever? It is, rather, to teach you that anyone who enters before a Torah scholar, it is as though he enters before the Divine Presence.

“Her days to give birth were complete” (Genesis 25:24) – elsewhere (When Tamar gave birth (Genesis 38:27).) they (The days of pregnancy.) are incomplete, and here they are complete. Elsewhere it is written: “Twins [teomim]” (Genesis 38:27) – Peretz and Zeraḥ were both righteous, but here, “tomim” – Jacob was righteous, Esau, wicked. (The regular spelling is teomim. The midrash explains that a letter missingfrom the word indicates that something is amiss.) “The first emerged ruddy” (Genesis 25:25) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Due to the merit of: “You shall take for you on the first day” (Leviticus 23:40), (The mitzva of the four species.) I reveal myself to you first, as it is stated: “I am first and I am last” (Isaiah 44:6); I will exact retribution on your behalf from the first – that is Esau, as it is written: “The first emerged”; I will build for you the first – this is the Temple, in whose regard it is written: “Throne of glory, exalted from the first, [is the place of our Temple]” (Jeremiah 17:12); and I will bring you the first, this is the messianic king, in whose regard it is written: “The first to Zion, behold, here it is” (Isaiah 41:27). Another matter, “the first emerged ruddy” – why did Esau emerge first? It was so he would emerge and his corruption would depart with him. Rabbi Abahu said: It is like that bathhouse attendant who washes the bathhouse and then bathes the king’s son. So, why did Esau emerge first? It was so he would emerge and his corruption would depart with him. (The womb would remain clean for Jacob.) A noblewoman asked Rabbi Yosei ben Ḥalafta, she said to him: ‘Why did Esau emerge first?’ He said to her: ‘The first droplet (Of semen.) was Jacob’s.’ He said to her: ‘This is analogous to an instance where you place two pearls into one tube, is it not the one that you placed first that will emerge last? So, the first droplet was Jacob’s.’ “Ruddy,” Rabbi Abba bar Kahana said: As though he were a shedder of blood. When Samuel saw that David was ruddy, as it is written: “He sent and brought him and he was ruddy” (I Samuel 16:12), he was afraid and said: ‘This is a shedder of blood like Esau.’ The Holy One blessed be He said to him: “With beautiful eyes” (I Samuel 16:12). Esau killed at his own initiative, but this one kills at the initiative of Sanhedrin. The emperor Diocletian was a swineherd near Tiberias. When he would come to the study hall of Rabbi, (Rabbi Yehuda Nesia, grandson of Rabbi Yehuda HaNasi.) the children would go out and strike him. Sometime later, he became emperor, and he descended and resided near the Panyas; variant reading: Pamyas, and he sent directives to Tiberias just before nightfall on Thursday: ‘I decree that the prominent leaders of the Jews shall appear before me before morning on Sunday.’ He commanded the emissary and said to him: ‘Do not deliver them [the directives] to them until sunset on Friday.’ Rabbi Shmuel bar Naḥman went down to bathe. He saw Rabbi standing before the great study hall, and he saw that his face was sickly. He said to him: ‘Why is your face sickly?’ ‘Such and such directives were sent to me by the empire.’ He said to him: ‘Come and bathe, as your Creator performs miracles on our behalf.’ They entered to bathe, and the demon Arginiton came, and was laughing and dancing before them. Rabbi wanted to scold him. Rabbi Shmuel bar Naḥman said to him: ‘Leave him alone, as sometimes he appears for the purpose of miracles.’ He said to him: ‘Your master is in distress and you are standing, laughing, and dancing.’ He [the demon] said to them: ‘Go eat and drink and observe a fine Shabbat, as your Master will perform miracles on your behalf, and I will have you stand before him on Sunday morning.’ At the conclusion of Shabbat, after the service, he took them and stood them outside the gates of Panyas. They [servants] entered and said to him [Diocletian]: ‘They are standing before the gates.’ He said: ‘Close the gates.’ He [the demon] took them [the Rabbis] and placed them on the city wall. They [servants] entered and told him [Diocletian]. He said: ‘I decree that they should heat the bathhouse for three days, and then they will enter, bathe, and come before me.’ They went and heated the bathhouse for three days, and one of the Arginiton demons entered and diluted it (With cold water.) for them. They entered, bathed, and came before him. He said to them: ‘Because you know that your God performs miracles on your behalf, you belittle the emperor.’ They said to him: ‘We belittle Diocletian the swineherd, but we are subjugated to Diocletian the emperor.’ He said to them: ‘Even so, do not demean a young Roman, and not a low ranking soldier.’ “All of him like a cloak of [kaaderet] hair” (Genesis 25:25) – all of him is worthy of the cloak. The Rabbis of the South in the name of Rabbi Alexandri, and Raḥava in the name of Rabbi Kahana said: He came out all unkempt and scattered like an aderet – like the chaff and the straw from the threshing floor [idera]. That is what is written: “Then the iron…were pulverized, and became like the chaff from the threshing floors [idrei] of summer” (Daniel 2:35). Rabbi Hanina bar Yithak said: What caused them to be pulverized? “From the threshing floors [me’idera] of the summer” (Daniel 2:35) – it is because they extended their hands against the great [adirim]. (Israel.) “They called his name Esau [Esav]” (Genesis 25:25) – this is the falsehood [heh shav] that I created in My world. Rabbi Yitzḥak said: You called your swine a name, I, too, call My firstborn son a name: “So said the Lord: My son, My firstborn, is Israel” (Exodus 4:22).

“It was at the time of her giving birth, and, behold, there were twins in her womb” (Genesis 38:27). “It was at the time of her giving birth” – here they were incomplete, but elsewhere they were complete. (Regarding Rebecca’s birth of Jacob and Esau it is written: “Her days to give birth were complete” (Genesis 25:24).) “Behold there were twins [teomim] in her womb” – teomim is written complete, as here they were both righteous. Elsewhere tomim (Genesis 25:24) is written, incomplete, as one was righteous and one was wicked. (Regarding the birth of Jacob and Esau, the word for twins is written without an alef, so that it is read tomim rather than teomim. This is because only Jacob was righteous. ) “It was as she was giving birth, one extended a hand; the midwife took and bound upon his hand a crimson thread, saying: This one emerged first” (Genesis 38:28). “It was as she was giving birth, one extended a hand” – Rava bar Rav Ḥisda said: There are three who are believed immediately, and these are: The midwife, the caravan, and a woman who attests to the purity of another woman. Midwife – as it is written: “The midwife took and bound upon his hand a crimson thread, saying: This one emerged first.” Caravan – as Rabbi Simon brother of Rabbi Yehuda bar Zavdi said in the name of Rav: A child, as long as he is cast in the street, his father and mother can testify in his regard. When he is gathered from the street, he requires two witnesses. (If a young child is abandoned in the street, and adults come and claim to be his parents who were passing by in a caravan and lost their child, they are believed. But if the child has already been taken in from the street, testimony is required to establish the relationship between the child and individuals who claim to be his parents. See also Kiddushin 73b. ) And a woman who attests to the purity of another woman – as we learned: If three women were sleeping in one bed and there was blood under one of them, they are all impure. If one of them examined herself and found blood, she alone is impure. Rava said: Provided that it is within twenty-four hours.

It is taught that Abba Benjamin says: "I was always sorry for two things, that my prayer should be in front of my bed, and my bed should be placed between the north and the south." My prayer should be in front of my bed. What is meant by 'in front of my bed'? Shall I say it means to pray near the bed? Has not R. Juda said in the name of Rab, and according to others it was R. Joshua b. Levi who said: "Whence do we learn that he who prays shall have nothing between him and the wall? It is said (Is. 38, 2.) Then did Hezekiah turn his face to the wall, and prayed unto the Lord." [Hence we see, that a man ought not to pray before his bed.] Do not say 'Before the bed,' but say 'Immediately after rising.' And what does he mean by 'My bed shall be placed between the north and the south'? This refers to what R. Chama the son of R. Chanina and according to others R. Isaac said: "He who places his bed between the south and the north will have male children; as it is said (Ps. 17, 14.) And whose belly thou fillest with thy hidden treasury they will be satisfied with sons." Rab. Nachman b. Isaac said: "It will also prevent his wife from having a mis-carriage; for it is written here. Thou fillest their belly, and it is written there (Gen. 25, 24.) And when her days to he delivered were fulfilled." It was taught that Abba Benjamin says: "Two entered the synagogue to pray; one of them finished his prayer first and went out without waiting for his friend; will his prayer be torn to pieces, as it is said (Job 18, 4.) He teareth himself in his anger: shall for thy sake the earth be forsaken? And moreover he causes [by his action] the Shechina to depart from Israel, as it is said (Ib. ib. ib.) And shall the Tzur move away out of His place? And the word Tzur, refers only to the Holy One, praised be He! as it is said (Deu. 32, 18.) Of the Rock (Tzur) that begot thee thou wast unmindful." And if he waits for his friend what shall his reward be? (Fol. 6a) R. Jose the son of R. Chanina said: "He will be worthy of the following blessings which are said (Is. 48, 18.) Oh, that thou hadst but listened to my commandments! Then would have been as a river thy piece. and as the waves of the sea, thy prosperity." We are taught that Abba Benjamin says: "The prayers of men are not heard [by God] save only when they come from the synagogue, for it is written (I Kin. 8, 28.) To listen, unto the song of Thy praise and unto Thy prayer, i.e., in the place where songs of praise are said, there should be the place of prayer." Rabin b. R. Ada said in the name of R. Isaac: "Whence do we learn that God frequents the synagogue? It is said (Ps. 82, 1.) God standeth in the Congregation of God; whence do we learn that when ten men are praying together the Sheehina rests with them? It is said (Ib.) God standeth in the congregation of God; whence do we learn that when three are sitting and discharging judgment, the Sheehina rests with them? It is said (Ib.) In the midst doth He judge. And whence do we learn that when two are sitting together and studying the Torah. the Sheehina is with them? It is said (Malachi 3, 16.) Then conversed they that feared the Lord, one with another; and the Lord listened and heard it, and there was written a book of remembrance before him for those who feared the Lord and for those who respect his name." What should be understood by the words. And for those who respect His name? R. Ashi said: "Even when one intended to observe a commandment but was accidentally prevented from doing so, it is credited to him as if he had actually observed it." And whence do we learn that even if one sits and studies the Torah, the Sheehina is with him? It is said (Ex. 20, 24.) In every place where I shall permit my name to be mentioned, I will come unto thee and I will bless thee. Now let us see, since we know that the Sheehina is even with one, why is it necessary to infer that it rests with two? Because if two study together the Sheehina inscribes their words in the book of remembrances; for one, however, it does not inscribe his words in the book of remembrances. Since we know that when two study, the Sheehina is with them, why do we need any inference for three? Because we should not think that discharging judgment is merely bringing peace and nothing else, and the Sheehina therefore is not with them. It informs us then that discharging judgment is as important as the Torah: and since we know that the Sheehina is with three, why do we need the inference concerning ten? Because in the case of ten people, the Sheehina precedes, but for three, the Sheehina does not appear until the three are together.

What is written above on the matter (in Gen. 38:13-14)? AND IT WAS TOLD TO TAMAR, SAYING: < HERE IS YOUR FATHER-IN-LAW COMING >…. SO SHE PUT HER WIDOW'S CLOTHES OFF [FROM HER] AND COVERED HERSELF WITH A VEIL. < THEN, HAVING WRAPPED HERSELF, SHE SAT DOWN AT THE ENTRANCE TO ENAIM >. Two women covered themselves with a veil and bore twins. These are Rebekah and Tamar. (Gen. R. 60:15; 85:7.) Of Rebekah it is written (in Gen. 24:65): SO SHE TOOK THE VEIL AND COVERED HERSELF. Then she bore twins, Esau and Jacob, as stated (in Gen. 25:24): BEHOLD, THERE WERE TWINS IN HER WOMB. As for Tamar, she covered herself with a veil and (according to Gen. 38:27-30) bore twins, Perez and Zerah.

That is why it is written, “there were twins” [25:24], without an aleph, because one was an evildoer and the other one was righteous. However, concerning Tamar, they were both righteous, Peretz and Zerach. Therefore, it is written concerning Tamar, twins, with an aleph. (Bahya, Genesis, 25:24.)

Rav Naḥman bar Yitzḥak said: Moreover, his wife will not miscarry. From where do we derive this? It is written here: “And whose belly You fill [temaleh] with Your treasure,” and it is written there, concerning Rebecca’s pregnancy: “And her time to give birth was fulfilled [vayimle’u] and there were twins in her belly” (Genesis 25:24), consequently: You fill with Your treasure refers to a pregnancy that proceeds without complication.

When her days of pregnancy were completed, behold, there were twins in her womb.

And the two hundred and seventy days of her being with child were completed to bring forth; and, behold, twins were in her womb.

And through the lights of the patriarchs one merits ShaBbaT, “lehaShBiT [the] enemy,” and he merits peace, as mentioned above. Then the gate of holiness is built a third time, in the aspect of “render peace-promoting justice in your gates” (Zekhariah 8:16), and in the aspect of charity—”Do not oppress the pauper in the gate” (Proverbs 22:22). Thus, they subdue the enemies who draw sustenance from the gate of Aram, in the aspect of “Those who sit by the ShaAR (gate) talk about me” (Psalms 69:13), because “the liver [that] is angry”—which is Esav-Edom, as mentioned above, for he is “like a mantle of Sei’AR (hair)” (Genesis 25:25)—has been subdued. This is the gate of Aram falling a third time.

And this is the concept of the white tallit (prayer shawl) that God donned when He set [before Moshe] the Thirteen Attributes (see Rosh HaShanah 17b). For the Thirteen Attributes corresponds to the holy ruach-of-life; and the tallit with its four corners alludes to the ruach from the four corners [of the earth]. This is “the white tallit,” which is the antithesis of the ruach of the husks—corresponding to Esav, who is “reddish, as hairy as a fur coat” (Genesis 25:25). Rashi explains: “[The hair covered him] like a tallit.” Specifically “like a tallit”—the tallit of the husks, which is a red garment. For from there, the ruach of the wicked is drawn.

I thank God with all my heart, (This opening is based on the verse in Tehillim (111:1).) In the counsel (“Sod,” in Hebrew, means both counsel and mystery. “In the counsel of those who remain,” “b’sod hanisharim” in Hebrew, is a play on the words of Psalm 111, “b’sod yesharim,” “in the mystery of the upright of heart.” This leads us to the simple principle that the unknown becomes known through proper counsel, which is the aim of this treatise. It is also an allusion to the four major works penned by this author, collectively called Sod Yesharim, as mentioned in the introduction. As is often the case regarding the titles of Hasidic works, the numerical equivalent of the phrase, “sod yesharim,” is “Gershon Henokh.” (=630) It may be that this equation is the least significant of the mysteries contained in the pages of this book. ) of those who remain (“Those who remain and those who love,” refers to members of each generation who yearn for Divine truth. It is as though, at this point in the opening of the work, the author is inviting the souls of the great Torah masters of the past; for he is entering into a battle of the spirit, and not going alone. His polemic is not only armed and positioned with a regiment of prophetic spirits, but with the prophets themselves and the One who speaks to them. All God fearing men who enter into a dialogue with the soul and the “penimiyut,” or internal aspect of the Torah are a part of the counsel, and all who revere the message and morals of prophets and kabbalists and are worthy of the mystery.) and those who love, (cf. Megilla 6b, “אוהבי שרידים יושבי רקת”. According to Rashi, “lovers of Israel.”) Those who thirst for God’s word, Those love His Torah with truth and wholeness. They do not learn the Torah as a woodsman sharpens his axe, in order to earn a living. (See Pirkei Avot, 4:5, Nedarim 62a, where the Sages speak sharply against those who use the Torah in order to gain honor or riches. ) Nor do they adorn themselves in it like a fur coat. (כאדרת שער, cf. Bereshit 25:25, “And the first came out all red, like a hairy garment.” Esav, the hunter, the man of the field, would put on the act of righteous to win his father, Yitzhak’s favor. Those who, “adorn themselves in the Torah as one wears a fancy coat,” were religious men whose saintliness was more an expression of self-aggrandizment than inner dedication. The author was known as a bold fighter, and not afraid to compare many of the self-styled scholars and holy men of his generation to Eisav.) Yet they bend their ears to hear the words of the sages. Their hearts yearn to know the truth.

THE FIRST ONE EMERGED RED [...]; THEN HIS BROTHER EMERGED. The Midrash states that the reason that Esau emerged first is so that his afterbirth (refuse) would emerge with him. R’ Abahu said, like the bathing master who first scours the bath and then afterwards the king’s son bathes. One can understand the intent of this statement and the allegory that R’ Abahu gave and what additional information he conveyed with the allegory. In all circumstances, the first is the most important and the foundation of what comes after, The first is also greater in stature than the second. This is the significance of the firstborn. However, when one considers BT Pesachim (5a) where a distinction is made in the gemara between where “first” is written by itself and where “first” is written with a “heh ha’yedi’a” (the first.) “First” without the “heh” means literally first and what comes after is subordinate to it. (The gemara is talking about a case) where the first day of the holiday is the most important day and the days that follow are subordinate to it, but where “first” is written with the “heh” (“the first”) it means earlier (but not necessarily most important.) See the verse (Exodus 12:15) which states “on the first day you shall remove leaven from your houses” that the gemara establishes is referring to the day before Passover and not the first day of Passover, because “the first” implies ordering (and not importance) as in Job (15:7) – “Were you the first man born?” It makes no sense to says that the day before Passover is the most important and the first day of Passover is secondary to it; what is meant is merely that it is before Passover and after it comes the first day of Passover. For example, when a king travels, he is the first in the procession and his minister comes behind him; the king is called “first”. It is known, however, that the king’s servants travel before the king’s procession to clear the way and to announce his arrival; it makes no sense to say that they go first and the king goes after them and is subordinate to them; they are not called “first,” they merely travel earlier and are called “the first” with a “heh.” Afterwards, the king travels in the front of the procession. It makes no sense to say the king is in procession after them; he is only traveling behind them so that they can do their job to clear the way or to give honor to the king (by announcing his arrival.) This is why the verse is exact with regard to Esau since the word “first” is not written, just “the first emerged” (with a “heh”, implying order and not importance.) Esau is not called “first” to imply that Jacob was subordinate to him, he is just called “the first” to imply birth order. Similarly, the verse does not say “after him his brother emerged” because this would imply that he was subordinate to Esau. The verse instead say “afterwards his bother emerged”, that is, after Esau emerged and performed his function by emerging first (to remove the afterbirth and refuse) Jacob emerged. This is the question being answered by the Midrash as to what purpose was served by Esau emerging first; the Midrash answers to clean the way so that Jacob would be clean when he emerged because Esau had emerged and brought the afterbirth and refuse with him. R’ Abahu then gives the allegory “like the bathing master who first scours the bath and then afterwards the king’s son bathes” to say that after to work that the bathing master did to clean the bath, (it is fit for the king’s son to bathe.) I saw some a similar idea in the book “Beit David”, see there. At the outset of their birth, the prophecy of Shem and Ever was fulfilled; they had said to Rivka that the older (“rav”) would perform serve the younger (“tzair”). At the outset of their emerging, Esau did a service for Jacob. This is why they did not say “the firstborn” (bekhor) will serve the younger. Similar to the language of scripture in a number of other places where firstborn (“bekhor”) is used in comparison to younger “tzair”, (for example Exodus 43:33.) In truth, Esau was not the firstborn, Jacob was, since he was conceived first. A similar allegory is brought in the midrash:; two pearls are placed in a vial – the pearl that was placed in the vial second comes out first. Esau is called older “rav” since he was born first, and he will serve the younger brother who is the firstborn (“bekhor”).

ויצא הראשון “the first one emerged;” why was he born first? In order that he together with any afterbirth, i.e. something dispensable and at the same time despicable content of the womb, would be discarded with the emergence of Esau. Rabbi Abahu illustrated this by means of a parable in Pessikta Zutrata: when entering a bathtub or public bath, the servant always precedes his master in order to clear away any offensive residue left behind by the previous user. An alternate exegesis: the reason why Esau was born first is that he would inherit the material physical parts of the earth, which had been created before the world to come. Another version: he was born first as he was the product of the last drop of Yitzchok’s seminal ejaculation. We owe this insight to Rabbi Yossi, recorded from a conversation he had with a well educated lady, quoted in the above mentioned midrash. He explained to her that if someone puts two pearls inside a tube sealed at one end, and he wants to access the first one he inserted, he first has to remove the ones he inserted at a later stage. In our story also, in order for the world to be able to enjoy the benefits Yaakov contributed to Judaism and thereby to mankind, Esau had to be born first, as he had blocked Yaakov’s way. Yaakov was conceived from Yitzchok’s first drop of semen so that he was innermost in Rivkah’s womb.

אדמוני, from the word אדם, a complete human being. He is also described as hairy like a fur coat. Some commentators view the verse as reflecting abbreviations, the word אדרת not being understood as in a construct mode to the word שער, hair. The meaning that results would be: “he was covered with hair as if wearing a mantle.” (Ibn Ezra)

ויצא הראשון אדמוני, “the first baby emerged, reddish looking;” according to a Midrash, when his father saw that, he concluded that the blood of the infant had not yet matured to the stage when he could be circumcised without that operation endangering his life, and that is why he delayed the date for the circumcision. Something similar is related in the Talmud, tractate Shabbat, folio 134, where Rabbi Nathan relates that he once met a lady who had lost two of her children as a result of circumcision. She asked him if she had to circumcise her third son also and risk losing him too. When Rabbi Nathan looked at the infant, he noted that his skin looked extremely red. He therefore told his mother to wait with circumcising him until this red skin would become normal looking. She did so, and circumcised him in due course and he survived without further problem. When Yitzchok waited a year or two for the skin colour of Esau to change and it did not happen, he assumed that this son was going to remain in that condition, but he still did not circumcise him. When he turned 13, he still restrained himself from circumcising him. He had waited all this time thinking that seeing he had not been circumcised at the age of eight days he would circumcise him at the age Yishmael had been circumcised. This is what was meant in the Book of Ezekiel chapter 35,6: אם לא דם שנאת ודם ירדפך, “surely though you have hated blood, blood shall pursue you.”

[RUDDY.] The yod of admoni (ruddy) is superfluous. It is similar to the yod of akhzari (cruel). (Akhzar and akhzari mean the same thing, cruel. Hence its yod is superfluous. Similarly admoni and admon mean the same thing and Scripture could have read admon.)

[LIKE A MANTLE.] Ke-adderet (like a mantle) is not in the construct with se’ar (hairy). (That is, the text is not to be interpreted as kullo ke-adderet se’ar (all over like a hairy mantle) but as kullo se’ar ke-adderet (all over hairy; like a mantle). In other words, kullo (all over) refers to se’ar (hairy) even though the word ke-adderet (like a mantle) separates the two (Krinsky).) The verse is to be read as follows: all over hairy, like a mantle. However, others say that ke-adderet is in the construct with se’ar. (In this case the verse reads: all over like a mantle of hair.)

AND THEY CALLED HIS NAME. Those who saw him called him thus. The name Esau possibly connotes a unique occurrence (ma’aseh). (Krinsky maintains that I.E., like Rashi, explains Esau to mean asui, a participle meaning made, the idea being that Esau was born a complete man. Filwarg explains that Esau’s birth was a unique event (ma’aseh) in that unlike all other children he was born hairy.) This birth was extremely wondrous. Every human being leaves the womb in a placenta which covers him. (Thus Jacob and Esau were each in a separate placenta. The fact that Jacob and Esau’s individual placentas opened simultaneously made their birth exceptional.) However, in this instance the two placentas opened simultaneously. (This is obvious since Jacob was born grasping Esau’s heel.)

Synonym of “Seir,” play on Heb. se‘ar “hair.”

ויצא הראשון אדמוני, “the first one emerged all reddish looking.” According to Bereshit Rabbah 63,8 the performance of the commandment to take the Lulav and Etrog on the first day of Sukkot (Leviticus 23,40) and to give thanks to G’d for His bounty is the reason that G’d appeared to the Jewish people first, demands payment (for their sins) “from the first one,” “builds for them first,” “brings them (to the Holy Land) first”. The fact that G’d appeared to the Jewish people first is derived from Isaiah 44,6 אני ראשון ואני אחרון; the fact that G’d enacts payment from the first one, i.e. Esau first, is derived from our verse i.e. ויצא .הראשון אדמוני“He builds for them first,” is a reference to the Holy Temple as we know from Jeremiah 17,12 כסא כבוד מרום מראשון, “O Throne of Glory exalted from the first.” The fact that G’d brings the redeemer to the Jewish people first, is attested to by Isaiah 41,27 ,ראשון לציון הנה הנם ולירושלים מבשר אתן, “the things predicted to Zion originally, behold they are here! And again I send a herald to Jerusalem.” [I am not sure why our author brings this Midrash unless it is to demonstrate that the word ראשון, “first,” does not necessarily imply an advantage, such as when G’d demands an accounting for his sins from Esau first because he emerged first from Rivkah’s womb. Ed.]

כלו כאדרת שער, “all of him looking like a fur coat.” The meaning is as if the Torah had written כלו שער, כאדרת, “his entire body covered with hair, just like a mantle.” Seeing he was born with this much hair, people called him איש שעיר, “a hairy man” (27,11). The word שעיר is an all encompassing expression which includes the demonic qualities which are attributed to the deities called שעירים, which the Torah enjoins us from offering sacrifices to (Leviticus 17,7.) The author quotes an unidentifiable Midrash according to which the strength of that demonic power is concentrated in the hair which covers its heart. At the time of the redemption, (arrival of the Messiah), G’d will make the demonic power collapse when He blows the Shofar heralding the redemption, as we know from וה' אלוקים בשופר יתקע והלך בסערת תימן, “and My Lord G’d will sound the ram’s horn, and advance in a stormy tempest” (Zechariah 9,14). [The author appears to substitute the letter ש for the letter ס in the word סערת, something quite common. Ed.]

ויצא הראשון אדמוני, even though most newborn babies are reddish in colour, this was one was exceptionally so.

כלו כאדרת שער, as hairy as a fur coat. He had tufts of hair all over him. In both of these regards he was different from other newly born babies.

ויקראו שמו עשו, those who saw him spontaneously called him עשו, giving expression to something that was strange, unusual about this baby. [the name would somehow reflect the word מעשה זר. Ed.] It is also possible that Yitzchok and Rivkah are the ones naming this baby as Esau.

(1) ADMONI. Roux in O.F.

אדמוני כאדרת שער, like the garments worn by the clergy.

ויקראו, they all called him

עשו, fully matured, complete due to the fact that he was covered with hair.

אדמוני RED — a sign that he would always be shedding blood (Genesis Rabbah 63:8).

כלו כאדרת שער means full of hair like a woolen garment that is full of hair old French floche; English flock).

ויקרא שמו עשו AND THEY CALLED HIS NAME ESAU — every one called him thus because he was made (עשה means to make) and fully developed with hair as a lad several years old.

אדמוני, auch von David Sam. I. 16, 12, rotwangig, Zeichen von Lebens- frische. Er war auch haaricht. Haar bei neugeborenen Kindern ist ein Zeichen, daß so viel Überfluß an Kräften und Säften vorhanden, daß davon sogar bereits auf die Bildung des Haares — dieses sonst viel später sich bildenden Körperteils — verwendet werden konnte. Und nun hier gar noch ein solcher Überfluss, daß der ganze Körper bereits Flaum hatte. Deshalb nannten sie, d. h. alle, die bei seiner Geburt gegenwärtig waren, ihn עשו (von עשה), einen schon fertigen, gemachten Mann. Der hat das "Leben" und die "abwehrende Kraft" schon in Fülle mitgebracht.

A sign that he will be a murderer. [Rashi knows that] this was written here to be a sign, because otherwise, why would Scripture tell us he was reddish? Whereas it is understandable that it says he was hairy — this explains why his name is “Eisov.” Although it is written also about Dovid that “He was reddish” (Shmuel I 16:12), the earlier sages have explained in Bereishis Rabbah 63:8 that concerning Dovid it is written (ibid), “With beautiful eyes” — teaching that David shed blood according to the directives of the Sanhedrin, who are called “Eyes of the congregation” (Bamidbar 15:24).

Full of hair like a woolen garment. Rashi is answering the question: How can it say כאדרת שער, implying that a robe has hair? A robe is made of wool! Thus Rashi explains: “Full of hair like a woolen garment.” Rashi is saying that שער does not refer to אדרת. Rather, it conveys that Eisov was full of hair like a robe is full of wool. (Re’m) But Nachalas Yaakov writes: Re’m forgot about the verse in Zechariah 13:4 which clearly states, “They will not wear a hairy robe (אדרת שער).” Thus, שער indeed refers to אדרת! Rather, our verse means that Eisov was completely full of hair like a robe that is full of hair. The verse should have said כולו שער כאדרת שער, but [did not because in the word כאדרת,] the כ conveys this point, since כ means “like.” And so explains Radak in his entry on the word שער: “A robe has hair.” See there.

The first emerged with red skin, redder than that of an average person. 3 And he was covered, all of him like a cloak of hair, as he was very hairy. And they called his name Esau, perhaps due to his hair [ se’ar ], or because he appeared mature, like an object that is fully fashioned [ asui ]. 4

“The first one emerged red” [25:25]. The first one came out red and was full of hair and they called him, Esau, because he was hairy. Then his brother emerged and his hand grabbed his brother’s heel. They called him Jacob, because he grabbed the heel. Jacob had held on to Esau so that he should not emerge first. Jacob was Isaac’s firstborn. He was the first drop of Isaac. A parable. If some one puts two small stones into a pipe that is tight, the stones follow each other and the one that was put in first into the pipe will emerge last. So too, Jacob was first into the mother’s womb and therefore he emerged last. (Rashi, Genesis, 25:26.) Imre Noam writes. Esau destroyed his mother’s womb when he went out first violently. That is why he was red, smeared with blood. However, Jacob had mercy for his mother, even in the womb. He said: I will hold on to Esau’s foot in the hope that I will go out together with him. My mother’s womb should not be damaged for my sake. (Imre Noam, Genesis, 25:26.)

The author explains how future events are hinted at in the encounter between Yehudah and Tamar, especially events involving the tribe of Yehudah, the house of David etc.

The cause of this, however, is perplexing; for, beyond a doubt, these fetuses were not created so greatly at odds with each other as to begin battling in the stomach! There is no escape, then, from positing a natural cause for this phenomenon, that cause being, in my view, the diametric opposition of the nature of the one to the nature of the other. For Esau was (Genesis 25:25): "reddish, all over like a hairy cloak," indicating boiling humors and an excess of vapors, whereas Jacob was a smooth-skinned man, of quiescent humor and dormant vapors. And this was paralleled in their ways and deeds, Esau being a man of the field, seeking movement, his feet not planted in his home, and Jacob, a dweller of tents, "glorying in dwelling at home." Now these fetuses, being thus disparate in nature, would undoubtedly be naturally oppressive to each other. For those things which are mutually antagonistic attack and forcefully repel each other. For this reason the fetuses wrangled in the womb.

In any event, what transpired with them in the womb was an augury of what would transpire with them all the days of their lives. Similarly, what transpired with Jacob upon his leaving the womb is a sign and omen of what will transpire with us in the end of days. For he left with his hand grasping the heel of Esau. And there is no question that this was not an adventitious occurrence. For when the Holy One Blessed be He chastised Jacob for his ingratitude in the face of all the lovingkindnesses He had accorded him, He said (Hosea 12:4): "In the womb, he seized his brother by the heel and in his strength he prevailed against a god [the angel of Esau]." And if this were an adventitious act, why should He chastise Jacob because of it? This is compounded by the fact that it is a highly unnatural occurrence. A fetus is extremely frail. How, then, could he have been grasping his brother's heel? Undoubtedly, then, this was a Divine intimation of what would occur in the end of days, that at the end of Esau's reign Jacob would seize his kingdom, and would, in that sense, be grasping his heel. And this is, indeed, what will transpire in the future as stated in the prophecy of Ovadiah (Ovadiah 1:18): "And the house of Jacob shall be fire and the house of Joseph, flame, and the house of Esau, stubble…" after which it is written (Ibid 21): "and liberators shall ascend Mount Zion to judge the mountain of Esau, and the kingdom shall be the L-rd's." And this is the intent of the Midrash (Genesis Rabbah 63:12): "A certain general asked one of the sages of the house of Siloa: 'Who shall take over the kingdom after us?' The latter immediately brought a smooth piece of parchment and wrote upon it (Genesis 25:25): 'And after that his brother came out with his hand grasping Esau's heel.' The former thereupon remarked: 'Behold, old words from a new elder.'" It is apparent, then, that Jacob's grasping his brother in the womb was portentous and not adventitious. The Blessed One chastises Jacob for ingratitude [for His lovingkindnesses] over having grasped his brother just as he chastises him for ingratitude [for His lovingkindnesses] over having prevailed against the angel.

Come and behold, Esau was born all red, as it is written, "And the first came out red all over" (Gen. 25:25). Thus, he is the same as Isaac, who is of Harsh Judgment above, (in Holiness) and Esau, who issued from him, is the Harsh Judgment below. He resembled Isaac. And because each is drawn to his own kind, Isaac loved Esau more than Jacob, as it is written, "And Isaac loved Esau, he relished his venison" (Ibid. 28). Here it is written, "For he relished his venison," which is similar to, "wherefore it is said, 'like Nimrod the mighty hunter before Hashem'" (Gen. 10:9). [In both places, hunting refers to Harsh Judgment, and the scriptures tell us that he loved him because they were both of Severe Judgment.]

"And the first came out red" (Gen. 25:21). Rav Kahana explained that the liver is the first and is red. Why is it red? Because it is first to swallow the blood. Rabbi Eliezer asks, Why is it called 'first'? Because it is the first to swallow the blood from all the food; the first in blood but not in creation. And why is it that "the great shall serve the younger?" Because despite its being greater and bigger in size than the heart, it serves the heart. Rabbi Abba then asks, What is the purpose of this text if not to teach the people in the world that though there will be perfection upon earth, the path and nature of the world will not change? Rabbi Yisa said, Come and behold. The liver hunts and has venison in its mouth, while the heart contemplates and is "dwelling in tents" (Ibid. 27). As it is written, "And Jacob cooked pottage" (Ibid. 29), while thinking deep thoughts and occupying himself with the Torah.

Cast the “red one” (Esau.) into the dark shadows (We ask God to destroy Esau, the arch-enemy of the Jewish People. Esau is referred to as “the red one” in Genesis 25:25.)

“Esau came from the field” – Rabbi Yudan in the name of Rabbi Aivu, Rabbi Pinḥas in the name of Rabbi Levi, and the Rabbis in the name of Rabbi Simon: You find that Abraham lived one hundred and seventy-five years, and Isaac one hundred and eighty. Those five years that the Holy One blessed be He withheld from his life, it is because Esau violated two transgressions: He consorted with a betrothed young woman, as it is stated: “For he found her in the field” (This verse refers to a betrothed woman who was raped.) (Deuteronomy 22:27); “and he was weary” – he killed a person, just as it says: “For my soul is wearied by the killers” (Jeremiah 4:31). Rabbi said: He stole as well, just as it says: “If thieves came for you, if plunderers of the night…” (Obadiah 1:5). The Holy One blessed be He said: ‘This is what I promised to Abraham, and said to him: “You shall go to your fathers in peace; [you shall be buried at a good old age]” (Genesis 15:15) – is this “a good old age,” that he sees his grandson engaging in idol worship, engaging in forbidden sexual relations, and shedding blood? It is preferable that he leave the world [without seeing it].’ That is what is written: “For Your kindness is better than life” (Psalms 63:4). “Esau said to Jacob: Feed me now from that red, red [haadom haadom] dish, as I am weary. Therefore, his name is called Edom” (Genesis 25:30). “Esau said to Jacob: Feed me [haliteni] now from that red” – Rabbi Ze’eira said: That wicked one opened his mouth wide like a camel. He said to him: ‘I will open my mouth and you continuously pour,’ like what we learned: One may not forcibly overfeed a camel and one may not force feed it. However, one may place food into its mouth [malitin]. (Shabbat 155b.) “From that red, red [ha’adom ha’adom]” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: From him and from his Patron. (God is the Patron of Jacob. Esau sought to consume the stew, and the Temples of Jacob’s God.) Reish Lakish said: From him, and from those like him [hadomin lo]. (His righteous descendants, who are similar to him.) He is red, his cooked food is red, his land is red, his warriors are red, his garments are red, One who is red exacts retribution against him, in red garments. (See Isaiah 63:1–2.) He is red – “the first emerged ruddy” (Genesis 25:25). His cooked food is red – “feed me now from [that] red.” His land is red – “to the land of Se’ir, to the field of Edom" (Genesis 32:4). His mighty ones are red –“his warriors’ shields are reddened” (Nahum 2:4). His garments are red – “his soldiers are colored scarlet” (Nahum 2:4). One who is red exacts retribution against him – “my beloved is clear and ruddy” (Song of Songs 5:10). In red attire – “why is there red in Your attire?” (Isaiah 63:2).

“The children were agitated within her, and she said: If this is so, why do I exist? She went to inquire of the Lord” (Genesis 25:22). “The children were agitated [vayitrotzetzu] within her” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: This one ran [ratz] to kill that one and that one ran to kill this one. Reish Lakish said: This one permitted the command of [matir tzivuyo] that one, and that one permitted the command of this one. (Each of them permitted himself to do what the other deemed prohibited.) Rabbi Berekhya in the name of Rabbi Levi: So that you will not say that it was after he [Esau] emerged from his mother’s womb that he confronted him, but rather, while he was still in his mother’s womb, his fist [zirte] was outstretched toward him. That is what is written: “The wicked are corrupt [zoru] from the womb” (Psalms 58:4). “The children were agitated within her” – when she would stand adjacent to synagogues and study halls, Jacob would convulse to emerge. That is what is written: “Before I formed you in the belly I knew you” (Jeremiah 1:5). When she would pass houses of idol worship, Esau would run and convulse to emerge. That is what is written: “The wicked are corrupt from the womb.” “The Lord said to her: Two peoples are in your womb, and two nations will be separated from your innards; one nation will prevail over the other nation, and the elder will serve the younger” (Genesis 25:23). “Her days to give birth were complete, and behold, there were twins in her womb” (Genesis 25:24). “The first emerged ruddy, all of him like a cloak of hair, and they called his name Esau” (Genesis 25:25). “Then his brother emerged, his hand grasping Esau’s heel, and he called his name Jacob. And Isaac was sixty years old when she bore them” (Genesis 25:26). “She said: If this is so, why do I exist [lama zeh anokhi]?” Rabbi Yitzḥak said: It teaches that our matriarch Rebecca was circulating around the entrances of women’s houses and saying to them: ‘In your days, did you experience this suffering? If this is the suffering that comes with children; had I only not conceived.’ Rav Huna said: [She said:] ‘If this is how I am destined to produce twelve tribes, would I only not conceive the numerical value of zeh.’ (See the end of the paragraph.) It is taught in the name of Rabbi Neḥemya: Rebecca was worthy to have twelve tribes emerge from her. That is what is written: “The Lord said to her: Two peoples are in your womb” – these are two; “and two nations” – that is four; “and one nation will prevail over the other nation” – that is six; “and the elder will serve the younger” – that is eight. “Her days to give birth were complete” – that is ten. “The first emerged ruddy” – that is eleven; “then his brother emerged” – that is twelve. There are some who derive it from this verse: “She said: If this is so, why do I exist [lama zeh anokhi]?” Zayin – seven, heh – 5, that is twelve, the numerical value of zeh. “She went to inquire of the Lord” (Genesis 25:22) – were there synagogues and study halls in those days? (Had there been, she could have gone to pray there to God; where, then, did she go? She could have prayed at home.) Did she not go only to the academy of Shem and Ever? It is, rather, to teach you that anyone who enters before a Torah scholar, it is as though he enters before the Divine Presence.

“Her days to give birth were complete” (Genesis 25:24) – elsewhere (When Tamar gave birth (Genesis 38:27).) they (The days of pregnancy.) are incomplete, and here they are complete. Elsewhere it is written: “Twins [teomim]” (Genesis 38:27) – Peretz and Zeraḥ were both righteous, but here, “tomim” – Jacob was righteous, Esau, wicked. (The regular spelling is teomim. The midrash explains that a letter missingfrom the word indicates that something is amiss.) “The first emerged ruddy” (Genesis 25:25) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Due to the merit of: “You shall take for you on the first day” (Leviticus 23:40), (The mitzva of the four species.) I reveal myself to you first, as it is stated: “I am first and I am last” (Isaiah 44:6); I will exact retribution on your behalf from the first – that is Esau, as it is written: “The first emerged”; I will build for you the first – this is the Temple, in whose regard it is written: “Throne of glory, exalted from the first, [is the place of our Temple]” (Jeremiah 17:12); and I will bring you the first, this is the messianic king, in whose regard it is written: “The first to Zion, behold, here it is” (Isaiah 41:27). Another matter, “the first emerged ruddy” – why did Esau emerge first? It was so he would emerge and his corruption would depart with him. Rabbi Abahu said: It is like that bathhouse attendant who washes the bathhouse and then bathes the king’s son. So, why did Esau emerge first? It was so he would emerge and his corruption would depart with him. (The womb would remain clean for Jacob.) A noblewoman asked Rabbi Yosei ben Ḥalafta, she said to him: ‘Why did Esau emerge first?’ He said to her: ‘The first droplet (Of semen.) was Jacob’s.’ He said to her: ‘This is analogous to an instance where you place two pearls into one tube, is it not the one that you placed first that will emerge last? So, the first droplet was Jacob’s.’ “Ruddy,” Rabbi Abba bar Kahana said: As though he were a shedder of blood. When Samuel saw that David was ruddy, as it is written: “He sent and brought him and he was ruddy” (I Samuel 16:12), he was afraid and said: ‘This is a shedder of blood like Esau.’ The Holy One blessed be He said to him: “With beautiful eyes” (I Samuel 16:12). Esau killed at his own initiative, but this one kills at the initiative of Sanhedrin. The emperor Diocletian was a swineherd near Tiberias. When he would come to the study hall of Rabbi, (Rabbi Yehuda Nesia, grandson of Rabbi Yehuda HaNasi.) the children would go out and strike him. Sometime later, he became emperor, and he descended and resided near the Panyas; variant reading: Pamyas, and he sent directives to Tiberias just before nightfall on Thursday: ‘I decree that the prominent leaders of the Jews shall appear before me before morning on Sunday.’ He commanded the emissary and said to him: ‘Do not deliver them [the directives] to them until sunset on Friday.’ Rabbi Shmuel bar Naḥman went down to bathe. He saw Rabbi standing before the great study hall, and he saw that his face was sickly. He said to him: ‘Why is your face sickly?’ ‘Such and such directives were sent to me by the empire.’ He said to him: ‘Come and bathe, as your Creator performs miracles on our behalf.’ They entered to bathe, and the demon Arginiton came, and was laughing and dancing before them. Rabbi wanted to scold him. Rabbi Shmuel bar Naḥman said to him: ‘Leave him alone, as sometimes he appears for the purpose of miracles.’ He said to him: ‘Your master is in distress and you are standing, laughing, and dancing.’ He [the demon] said to them: ‘Go eat and drink and observe a fine Shabbat, as your Master will perform miracles on your behalf, and I will have you stand before him on Sunday morning.’ At the conclusion of Shabbat, after the service, he took them and stood them outside the gates of Panyas. They [servants] entered and said to him [Diocletian]: ‘They are standing before the gates.’ He said: ‘Close the gates.’ He [the demon] took them [the Rabbis] and placed them on the city wall. They [servants] entered and told him [Diocletian]. He said: ‘I decree that they should heat the bathhouse for three days, and then they will enter, bathe, and come before me.’ They went and heated the bathhouse for three days, and one of the Arginiton demons entered and diluted it (With cold water.) for them. They entered, bathed, and came before him. He said to them: ‘Because you know that your God performs miracles on your behalf, you belittle the emperor.’ They said to him: ‘We belittle Diocletian the swineherd, but we are subjugated to Diocletian the emperor.’ He said to them: ‘Even so, do not demean a young Roman, and not a low ranking soldier.’ “All of him like a cloak of [kaaderet] hair” (Genesis 25:25) – all of him is worthy of the cloak. The Rabbis of the South in the name of Rabbi Alexandri, and Raḥava in the name of Rabbi Kahana said: He came out all unkempt and scattered like an aderet – like the chaff and the straw from the threshing floor [idera]. That is what is written: “Then the iron…were pulverized, and became like the chaff from the threshing floors [idrei] of summer” (Daniel 2:35). Rabbi Hanina bar Yithak said: What caused them to be pulverized? “From the threshing floors [me’idera] of the summer” (Daniel 2:35) – it is because they extended their hands against the great [adirim]. (Israel.) “They called his name Esau [Esav]” (Genesis 25:25) – this is the falsehood [heh shav] that I created in My world. Rabbi Yitzḥak said: You called your swine a name, I, too, call My firstborn son a name: “So said the Lord: My son, My firstborn, is Israel” (Exodus 4:22).

“Messengers [malakhim]” – these were flesh and blood messengers. The Rabbis say: Actual angels. Rabbi Ḥama bar Ḥanina said: Hagar was Sarah’s maidservant and five angels happened upon her, (See Genesis 16:7–12.) this one who is the beloved of the household, all the more so. If several angels escorted Eliezer, (See Genesis 24:7 and Bereshit Rabba 59:10.) who was a slave of the household, this one, who was the beloved of the household, all the more so. Rabbi Yosei said: Joseph was the youngest of the tribes and three angels escorted him; that is what is written: “A man found him” (Since the “man” is unidentified and appears by chance, and also plays a crucial role in the story, the midrash understands that the mysterious man was, in fact, an angel.) (Genesis 37:15), “the man asked him” (Genesis 37:15), “the man said to him” (Genesis 37:17); this one, who was the father of them all, all the more so. “Before him” – before the one whose time to assume kingship was before his. (See Genesis 36:31.) Rabbi Yehoshua said: He removed his royal purple garment and cast it before him. He said to him: ‘Two starlings cannot sleep on one board.’ (Our kingdoms cannot overlap.) “To Esau his brother” – although he is Esau, he is his brother. “To the land of Se’ir, the field of Edom” – he is ruddy, his cooked food is red, his land is red, his mighty are red, his garment is red, and a red one will exact retribution from him in red garments. He is ruddy – “the first emerged ruddy” (Genesis 25:25); “his cooked food is red” – “feed me please from that red, red dish” (Genesis 25:30); “his land is red” – “to the land of Se’ir, the field of Edom” (Red, adom, is similar to Edom. See Genesis 25:30.) ; “his mighty are red” – “mighty ones are colored scarlet…” (Nahum 2:4); and a red [adom] one will exact retribution from him – “my beloved is clear and ruddy [adom]” (Song of Songs 5:10); in red garments – “why is there red on your garments?” (Isaiah 63:2).

(Exod. 12:2:) THIS MONTH SHALL BE FOR YOU THE HEAD (R’Sh. In the biblical context this word would normally be translated BEGINNING, but the midrash requires the translation HEAD.) OF THE MONTHS; IT SHALL BE THE FIRST (R'ShWN) OF THE MONTHS OF THE YEAR FOR YOU. > The Holy One said to Israel: In this month you shall be redeemed. (PRK 5:18; PR 15:25; Exod. R. 15:1.) They said to him: You have said that we are being redeemed, but are we going to be enslaved another time? He said to them: Up to now you have had a HEAD (R'Sh) and a FIRST (R'ShWN). HEAD signifies the kingdom of Babylon. (See below, 7:6.) Thus it is stated (in Dan. 2:38): YOU ARE THE HEAD OF GOLD. This refers to Nebuchadnezzar. FIRST signifies Esau, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY. These are the ones who are going to be enslaved by you.

Another interpretation (of Exod. 25:3): AND THIS IS THE PRIESTLY SHARE…: [GOLD, SILVER, AND BRONZE]. GOLD corresponds to the kingdom of Babylon, concerning which is written (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD. (Tanh., Exod. 7:7; cf. Exod. R. 35:5; above, 3:15.) SILVER: This denotes the kingdom of Media, concerning which is written (in Esth. 3:9): THREE THOUSAND TALENTS OF SILVER. (The money was to be Haman’s payment into the treasury of the king of the Persians and Medes.) AND BRONZE: This denotes the kingdom of Greece, which was the least of them all. (Exod. 25:5:) REDDENED (rt.: 'DM) RAM SKINS. This denotes the kingdom of Edom, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY (rt: 'DM). (See also above, Gen. 8:4.) The Holy One said: Although you have seen these four kingdoms exalting over you, by your life, I am producing salvation for you out of the midst of slavery. What is written next (in Exod. 25:6)? OIL FOR LIGHTING (ma'or). What is the meaning of LIGHTING? This denotes the Messianic (Mashiah) King, as stated (in Ps. 132:17): THERE I WILL MAKE A HORN SPROUT FOR DAVID; [I HAVE PREPARED A LAMP FOR MY ANOINTED ONE (Mashiah)]. (Below, 8:6.) When Daniel saw these [four] kingdoms, he was afraid. It is so stated (in Dan. 7:15): AS FOR ME, DANIEL, MY SPIRIT WAS DISTURBED . What did Daniel see? It is simply that, when Nebuchadnezzar saw the dream, Daniel came and interpreted it for him. He said to him (in Dan. 2:38): YOU (Nebuchadnezzar) ARE THE HEAD OF GOLD. (Dan. 2:32:) ITS BREAST AND ITS ARMS WERE OF SILVER. This denotes the kingdom of Babylon. (Cf. the Oxford MS, marked, “Michael 577, no. 155”; Codex Vaticanus, Ebr., 34; and the parallels in Tanh., Exod. 7:7 and Exod. R. 35:5. They all read here, “Kingdom of Media,” and identify the other kingdoms to fit this rendering.) (Dan. 2:39:) BUT ANOTHER KINGDOM SHALL ARISE AFTER YOU, INFERIOR TO YOU. (Dan. 2:32:) ITS BELLY AND ITS THIGHS WERE OF BRONZE. This denotes the kingdom of Media. (Dan. 2:39, cont.:) THEN YET A THIRD KINGDOM, ONE OF BRONZE, WHICH SHALL RULE OVER THE WHOLE EARTH. (Dan. 2:33:) ITS LEGS WERE OF IRON. This denotes the kingdom of Greece. (Dan. 2:40, 42:) BUT THE FOURTH KINGDOM SHALL BE AS STRONG AS IRON<….> {AND ITS} [THE] FEET (The Masoretic Text renders, “AND THE TOES OF THE FEET.”) WERE PARTLY {OF} IRON AND PARTLY {OF} CLAY. This is Edom. Why was it likened to iron and clay? Our masters have said: This wicked kingdom is going to use clay coinage.

(Exod. 26:7:) THEN YOU SHALL MAKE TENT SHEETS OF GOATS' HAIR …. This text is related (to Mal. 1:2): I HAVE LOVED YOU, SAYS THE LORD. (Tanh., Exod. 7:9.) Who spoke this verse? Malachi spoke it. When? When he rebuked Israel. Malachi said to them (in Mal. 3:8): WOULD ANYONE ROB GOD? They answered him (ibid., cont.): HOW ARE WE ROBBING YOU? Our masters have said of the generation of Malachi: He rebuked them, and they answered him. He said to them (ibid.): WOULD ANYONE ROB (QB') GOD? R. Levi said: That (i.e., QB') is an Arabic word. (RH 26ab; M. Pss. 57:2.) When an Arab comes to talk with his companion says to him: Are you stealing (GNB) from us? Are you robbing (QB') us? (Ibid.:) WOULD ANYONE ROB (QB') GOD. Then he said (ibid., cont.): BUT YOU SAY: HOW ARE WE ROBBING YOU? IN THE TITHE AND THE PRIESTLY SHARE, because they are not collecting them properly. Again he said to them (in Mal. 1:2): IS NOT ESAU JACOB'S BROTHER? And you say (ibid.): HOW HAVE YOU LOVED US? By universal custom, when someone has two sons, one first-born and one younger, who receives the most? The first-born. Esau came out < of the womb> first, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY. It was proper for him to receive two shares, but I did not act in this way. Instead Jacob received two shares, this world and the world to come. Esau said so to Jacob (in Gen. 33:12): LET US GO ON OUR JOURNEY…. Let both of us walk in the world . (Gen. R. 78:14; Deut. R. 1:20; Tanna deve Eliyahu Zuta 19; y‘AZ 2:1 (40c); cf. T‘AZ 3:4; PRE 37.) Jacob said to him: Take your world and go away. Thus it is stated (in Gen. 33:14): PLEASE LET MY LORD GO AWAY…, UNTIL I COME TO MY LORD IN SEIR. R. Jacob said: I went through all the Scripture whether Jacob did or did not go to Seir, and I found no < indication that he did so>. Then when is he going ? In the Age to come, as stated (in Obad., vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION …. Therefore (in Mal. 1:2): YET I HAVE LOVED JACOB. Jacob is a partner with Esau in this world; {I } [but Esau is no] partner with Jacob in the world to come. Solomon said (in Prov. 5:17): LET IT BE FOR YOU ALONE AND NOT FOR STRANGERS ALONG WITH YOU.

(Ibid., cont.:) TO THE LAND OF SEIR IN THE FIELDS OF EDOM. [What is the meaning of TO THE LAND OF SEIR (rt.: S'R)?] That he makes one's hair (rt.: S'R) stand on end. TO THE FIELDS OF EDOM (rt.: 'DM). (Gen. R. 63:12; 75:4.) He is red (rt.: 'DM), his food is red, his warriors are red, his attire is red, his shields are red, his land is red, the one who stands up to him is red, and the one who exacts retribution from him is red in red attire. He is red (according to Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY. His food is red (according to Gen. 25:30): < PLEASE LET ME GULP DOWN > SOME OF THIS RED RED STUFF. His warriors are red (according to Nahum 2:4): HIS WARRIORS' SHIELDS ARE RED. His attire is red (according to ibid., cont.): AND HIS SOLDIERS ARE CLOTHED IN CRIMSON. His shields are red (according to ibid.): HIS WARRIORS' SHIELDS ARE RED. His land is red (rt.: 'DM) (according to Gen. 32:4 [3]): TO THE LAND OF SEIR IN THE FIELDS OF EDOM (rt.: 'DM). The one who stands up to him is red. This is David (according to I Sam. 16:12): SO HE SENT AND BROUGHT HIM. NOW HE WAS RUDDY. And what < else > is written about him (in II Sam. 8:14)? HE PUT GARRISONS IN EDOM. And the < the Holy One >, who exacts retribution from him, is red (according to Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY. (Is. 63:1:) WHO IS THIS COMING FROM EDOM (rt.: 'DM)? < He comes > in red attire (according to vs. 2): WHY IS YOUR CLOTHING SO RED … ?

As to Jacob, the Holy One, named him also, as it is said: And his name was called Jacob (ibid. 25:26). The four letters in Jacob’s name in Hebrew correspond to the four crowns through which his descendants adored the Holy One, blessed be He. The yod corresponds to the Ten Commandments, the ayin (seventy) corresponds to the seventy elders, the kuf (one hundred) to the Temple, which was one hundred cubits high, that his descendants erected for the Holy One, blessed be He, as it is said: And he measured the house, a hundred cubits (Ezek. 41:13), and the bet (two) corresponds to the two tablets on which were inscribed the Ten Commandants. They were redeemed from Egypt by Jacob’s merit, as it is said: And He established it unto Jacob for a statute (Ps. 105:10). Were it not for Jacob, Abraham would not have been redeemed from the furnace, as it is said: Therefore, thus saith the Lord, who redeemed Abraham, concerning the house of Jacob (Isa. 29:22). However, as for Esau, his father and mother named him, as it is said: And they called his name Esau (Gen. 25:25). About him, Scripture states: His remembrance shall perish from the earth, and he shall have no name abroad (Job 18:7).

This is the offering which ye shall take of them: gold, etc. (Exod. 25:3). The gold corresponds to the kingdom of Babylon, as it is written concerning her: Thou art the head of gold (Gen. 2:38); the silver corresponds to the kingdom of Media, as is written: And I will pay ten thousand talents of silver (Est. 3:9); and the brass corresponds to the kingdom of Greece, which was the least (powerful) of all. And rams’ skins dyed red corresponds to the kingdom of Edom, for it is said: And the first came forth ruddy (Gen. 25:25). (A play on words, linking Esau who was born ruddy (adom) with Edom.) The Holy One, blessed be He, said: Even though you suffered because of the four arrogant kingdoms that attacked you, I will bring salvation unto you from the midst of servitude. As it is written: The oil for the light, (Exod. 25:6). This refers to the Messiah, as it is said: There will I make a horn to shoot up unto David, there have I ordered a lamp for Mine anointed (Ps. 132:17).

Normally, if a man has twins, and one is firstborn, the other is considered just another child. Who receives two portions? The firstborn. However Esau was the firstborn, as it is said: And the first came forth ruddy (Gen. 25:25), and was entitled to a double portion, but I did not do that. Instead, Jacob received two portions. That is why, when Esau said to Jacob: Let us take our journey, and let us go, and I will go before thee (ibid. 33:12), Esau was saying to him: “Let us go together.” Jacob replied: Take your possessions and go forth, (He was fearful that Esau would take revenge for his stealing the birth-right.) as it is said: Let my lord, I pray thee, pass over before his servants, and I will journey on gently according to the pace of the cattle that are before me, and according to the pace of the children, until I come unto my Lord, unto Seir (ibid., v. 14).

“The Lord spoke to Moses and to Aaron in the land of Egypt, saying: This month shall be for you the first of months; it shall be the first month of the year for you” (Exodus 12:1–2). “The Lord spoke to Moses.… This month shall be for you the first of months” – that is what is written: “The voice of my beloved, behold, he is coming” (Song of Songs 2:8), (In standard editions of Shemot Rabba, there is an obscure reference inserted here into the text. There are in fact similar midrashim to what follows in Pesikta deRav Kahana, Pesikta Rabbati, and Shir HaShirim Rabba. ) as it is stated: “My beloved spoke and said to me” (Song of Songs 2:10): ‘What are you doing here in the place of the impure, “whose flesh is the flesh of donkeys, and whose issue is like the issue of horses”’ (Ezekiel 23:20)? “Rise up, my love, my fair one, and go” (Song of Songs 2:10). He [Moses] said to Him: ‘Master of the universe, You said that we would be enslaved four hundred years, (A reference to Genesis 15:13, where God informs Abraham that his descendants will be slaves in a land not theirs for four hundred years.) but they have not yet been completed.’ He said to him: ‘They have already been completed, as it is stated: “For behold, the winter has passed”’ (Song of Songs 2:11); immediately, the righteous uncovered their heads, which had been covered, (They were covered as a sign of mourning.) as it is stated: “The blossoms have appeared in the land” (Song of Songs 2:12) – these are the [members of the] tribe of Levi, all of whom were righteous. Alternatively, “the blossoms [hanitzanim]” – these are the priests, “the sons of Aaron, Elazar his son, Pinḥas his son” (I Chronicles 6:35). (The reference is to the High Priests, who wear the sacred diadem [tzitz].) Alternatively, “the blossoms” – these are the kings: David, Solomon, Reḥavam, Asa, Aviya. Alternatively, these are the Levites: “Asaf the leader and his deputy Zekharia” (I Chronicles 16:5). Once the Holy One blessed be He saw that it was so, He said: “The time of the songbird has come” (Song of Songs 2:12) – the time has arrived for the Levites to recite songs and psalms before Me. Another matter: “The time of the songbird has come” – when the Holy One blessed be He heard Israel reciting the song, (I.e., the Song of the Sea, Exodus 15:1–18. Alternatively, the psalms said while eating the paschal lamb.) He said: “The sound of the turtledove is heard in our land” (Song of Songs 2:12) – that He heard the voice of Israel due to the merit of Abraham, who sacrificed a turtledove and a young pigeon. (See Genesis 15:9–10.) What is written thereafter? “The fig tree has formed its unripe figs” (Song of Songs 2:13) – these are the righteous and the upright. “The vines in blossom give scent” (Song of Songs 2:13) – these are the middling who repented. From that point on: “Arise my love, my fair one, and go” (Song of Songs 2:13). When the children of Israel left Egypt, the Holy One blessed be He said to them: ‘You have no other month that is greater than this one; it is therefore called first, as it is stated: “The first of months.”’ Another interpretation: “It shall be the first [month of the year] for you” – as it were, the Holy One blessed be He is called first, as it is stated: “I am first and I am last” (Isaiah 44:6). Zion is called first, as it is stated: “Throne of glory, exalted from the first, the place of our Temple” (Jeremiah 17:12). Esau is called first, as it is stated: “The first emerged…” (Genesis 25:25). The messiah is called first, as it is stated: “The first to Zion, behold they are here” (Isaiah 41:27). May the Holy One blessed be He, who is called first, come and build the Temple that is called first, and exact retribution from Esau, who is called first; and let the messiah, who is called first, come during the first month, as it is stated: “This month shall be for you the first of months…”

Rabbi Berekhya said in the name of Rabbi Levi: By the merit of “you shall take for you on the first day,” I [God] will be revealed to you first, and I will exact retribution from the first, that is, the wicked Esau, in whose regard it is written: “The first emerged” (Genesis 25:25). I will build for you the first; this is the Temple, in whose regard it is written: “Throne of glory, exalted from the first, the place of our Temple” (Jeremiah 17:12). I will bring to you the first; this is the messianic king, in whose regard it is written: “The first to Zion, behold, they are here, and to Jerusalem I will provide a herald” (Isaiah 41:27).

Let us now explore the mystical dimension of the name יעקב. In Genesis 27,35 Isaac says to Esau: בא אחיך במרמה, "Your brother came with wisdom to take the blessings." This means that Jacob came to outwit Esau. Isaac referred to Jacob having outwitted what Esau stands for, i.e. Satan, the pollutant of the original serpent, seeing Esau is also Edom, the classic symbol of all that is polluted and cursed. This original serpent had been described in the Torah as ערום, sly (Genesis 3,1). This being so, Jacob had to resort to a wily strategy to outwit such an opponent. He had to counter with ערמה, slyness, in order to defeat the serpent or its representative at its own game. We find something similar when Rashi explains (Numbers 31,8) that the reason the Torah stresses that Bileam was killed by the sword was because the sword was his stock-in-trade. He should have stuck to his trade. Isaac had told Esau that he would live by his sword (27,40), whereas the traditional weapon of Israel is the mouth, i.e. prayer. Since Bileam perverted his function by using Israel's weapon, the mouth, Israel used his own traditional weapon against him. In order to best him absolutely, he had to be killed by the weapon that he had once considered himself a champion of. The Zohar goes as far as to say that the only way it was possible to kill Bileam was by the sword. Onkelos explains the meaning of יודע ציד in 25,27 as being "Esau was shrewd." The Tziyoni derives from that word נחשירכן (the word Onkelos uses to explain יודע ציד), that the mystical dimension of the serpent is contained in the ירך, reproductive organ, thigh, and that Esau had the likeness of a serpent tatooed on his thigh. This was the reason that Samael, or the spiritual representative of Esau, tried to injure that organ of Jacob's during the nocturnal confrontation. The reason he did not succeed was that Jacob did not contain any residual pollution of the serpent. Bileam alluded to this when he said in Numbers 23,23: כי לא נחש ביעקב, that Jacob was not infected by the serpent. Esau is rooted in the cursed serpent. Jacob and his descendants ירך יעקב, are of blessed origin. Jacob had to come with עקבה, trickery, the craft of the serpent, and he wrested the blessing from the clutches of the unworthy. We know from Proverbs 8,12 that חכמה and ערמה are used interchangeably, i.e. אני חכמה, שכנתי ערמה, "I, wisdom, am neighbor to ערמה.” Later on, when he had established a hold in the Celestial Regions, the source of all blessings, he is referred to as ישראל, since he had ascended to these "higher" regions. The level of ישראל in those regions is very high, seeing that Israel surpassed the level of the angels during his ascent. He occupies a position there that is not even accessible to the angels. He proceeds to rise higher and higher until he even surpasses the region of the ministering angels, the most highly placed angels. It is this that Onkelos referred to when he described Israel as "you are a great lion before G–d and men."

There are other clues. The word se’ir, “goat,” is associated in the Torah with Esau. He and his descendants lived in the land of Seir. The word se’ir is related to sei’ar, “hairy,” which is how Esau was born: “his whole body was like a hairy garment” (Gen. 25:25). When Rebecca urged Jacob to pretend to be Esau in order to take Isaac’s blessing, Jacob said, “My brother Esau is a hairy [sa’ir] man while I have smooth skin” (Gen. 27:11). According to the Mishna, a red thread was tied to the scapegoat, and “red” (Edom) was Esau’s other name. So there was a tradition that the scapegoat in some way symbolised Esau. Azazel, the mysterious place or entity for which the goat was intended, was Samael, Esau’s guardian angel.

And likewise, by spilling blood, are they the opposite of Yaakov. For we have not found anyone who was as much the opposite of spilling blood as Yaakov. And this is an amazing matter. For we say in Tractate Niddah (13a) in the chapter [entitled] Kol HaYad, "One who emits semen for naught is considered as though he sheds blood - as it is stated (Isaiah 57:5), 'You that inflame yourselves among the terebinths, under every leafy tree, those who squeeze (sochatei) the children!' Do not read it as 'sochatei'; rather, read it as 'shochatei (those who kill) the children.'" And since Yaakov was far from the spilling of blood, Yaakov did not see an inadvertent emission all of his days - as they, may their memory be blessed, expounded (Yevamot 76a) upon the verse (Genesis 49:3), "Reuven, you are my firstborn, my might, and the first of my strength." Even though this is beyond one's control, he was so far from the spilling of blood that no inadvertent emission - which is connected to formation - came from him. And all of this is known to those that understand, as Yaakov and Esav are opposites: Esav was called, "ruddy" (Genesis 25:25), and he was a man of blood (Rashi on Genesis 25:25); whereas life was with Yaakov. And hence Yaakov also never died (Taanit 5b), as is known to one who stood in the council of the holy ones. These things are all appropriate for the forefathers from the angle of their level and their highest virtue. And therefore if [the Jews] lean towards the spilling of blood, they would be veering from the trait of Yaakov, who was fit for the Land, and they would be exiled from it.

A Midrashic approach (based on Tanchuma Terumah 8): The words “gold, silver, copper,” refer to three different host-countries in which the Jews have been exiles. “Gold” refers to the kingdom of Babylon. We know that Nevuchadnezzar said (Daniel 2,38) “You O G’d are the head of gold.” The word “silver” is an allusion to the exile under the Medes, for it is written of Haman that he was offering ten thousand talents of silver in order to obtain permission to kill all the Jews (Megillat Esther 3,9). Copper is an allusion to the exile under the Greeks which was the most abominable of the three kingdoms mentioned. The words אלים מאדמים “red-dyed ram skins,” are an allusion to the Roman Empire. Esau, the progenitor of the Romans, was described as red-skinned already at his birth (compare Genesis 28,25) ויצא הראשון אדמוני. The allusion to the exile under the descendants of Esau is followed immediately by the words ושמן למאור, “and anointing oil,” i.e. a reference to the מלך המשיח King Messiah of whom it is written in Psalms 132,17 שם אצמיח קרן לדוד ערכתי נר למשיחי, “There I will make a horn sprout for David, I have prepared a lamp for My anointed one.” The words בשמים לשמן המשחה are an allusion to the fact that in the future the High Priest will once more be anointed with this oil; the words לקטורת הסמים are a promise that the Jewish people will once again enjoy being in G’d’s good graces. This has been promised by Ezekiel 20,41 בריח ניחוח ארצה אתכם, “by means of sweet smelling fragrances I will display My goodwill for you.” The words אבני שוהם refer to אבני כדכד of which Isaiah 54,12 said: ושמתי כדכד שמשותיך,”I will make your battlements of rubies.” The words ועשו לי מקדש refer to the Holy Temple which may soon be rebuilt in our days. The words ושכנתי בתוכם are an assurance that when that time comes G’d will dwell in our midst forever.

We know that the words: “G’d saw that it was good,” appear in connection with all the six days of creation [except the second day, but twice with the third day, Ed.]. This means that G’d’s directives calling the respective parts of the universe into existence and arranging for them to function were all the result of דבר בעתו, “a word spoken at the time appropriate for it.” This does not conflict with the view we expressed that the entire universe was created at one and the same moment. Our sages have already illustrated how we are to understand this apparent contradiction when they told us the parable about the farmer who planted six different seeds all at the same time. The plants growing out of these different seeds each germinated, grew and became ripe at different times (Bereshit Rabbah 12,3). Even though they were all put in the earth at the same time, they did not grow at a uniform rate of speed. Concerning such careful timing by G’d Solomon said in Kohelet 3,1: “He did everything at the appropriate time.” The creatures which matured later were not inferior, but on the contrary, they were superior, more sophisticated. As a result, man was the most superior creature of all coming into meaningful existence last. Similarly, the Sabbath is the best of all the days seeing it was last to make its appearance. Israel was the last nation to emerge as a separate nation, 70 other nations having preceded it. This makes the Jewish nation the choicest of them all. Although the last to make their appearance on the stage of history, G’d had planned to have a Jewish people on earth long before He made provision for all the other nations to become historical entities. By the same token, the hereafter, known as עולם הבא, precisely because it takes such a long time to mature, to emerge from its cocoon, is a superior world. We have evidence that Israel was first in G’d’s planning from Jeremiah 2,2: “Israel is holy to G’d the first (and choicest) of His harvest.” In other words, the first (and finest) harvest G’d looked forward to was Israel. The other nations may be viewed as “miscarriages,” fetuses prematurely aborted. When G’d referred to the Jewish people in the verse from Jeremiah we just quoted in translation, He did not use the adjective kadosh or kedoshim to describe their being holy, but He chose the word kodesh, a noun, meaning that Israel was holy in its own right. The implication is that the Jewish people draw on the source of holiness for their existence. We find a similar word when the Torah commands or promises the Jewish people that their destiny is to be or become אנשי קודש, “men (and women) devoted to holiness” (Exodus 22,30). When the Torah describes the Jewish people as G’d’s portion (Deut. 32,9), the idea is similarly that the Jewish people are part of G’d, i.e. of His Holiness. G’d did not assign inter-stellar forces, signs of the zodiac known as mazzalot to supervise the fortunes of the Jewish people as He had done for the 70 nations of the earth, but instead He supervises them personally by means of what is known as hashgachah peratit, “personal benevolent supervision of our collective and individual fates.” When Israel was described as G’d’s first harvest, ראשית תבואתה, (the reading of the last letter is “au”, i.e. the masculine pronoun referring to Hashem). Remember that there are five species of grain all of which are “harvested.” The word ראשית derived from ראש, head, means “the choicest.” The letter ה at the end of the word תבואתה may refer to the 5 kinds of physical harvests, i.e. the five different kinds of grain from which bread is made, or, in the case of the Jewish people, to the five kinds of spiritual harvest, i.e. the “Five Books of Moses,” the Torah. The choicest of the five species of grain is wheat, whereas the choicest Books of the Bible (Torah) are the Five Books of Moses. Concerning all this, the Midrash quotes a parable. There was a king who betrothed a bride to himself giving her five rings as token of the betrothal. The number “five” corresponded to the betrothal between G’d and Israel described in Hoseah 2,21-22 with the words: “I will betroth you to Me forever, with righteousness, with justice, with goodness and with mercy; and I will betroth you to Me with faithfulness, and you will be devoted to the Lord.” This then is the meaning of the word ראשית, i.e. it ranks first. The “first” of which the prophet speaks includes that Israel ranks higher in attributes than the other nations, and that it also enjoys an advantage in time, i.e. they were the first consideration G’d entertained when He planned to create man, etc. The word ראשית denoting superior quality is found in Amos 6,6 ראשית השמנים, “the choicest of the oils.” The same word describing precedence in terms of time occurs in Genesis 10,10 ותהי ראשית ממלכתו בבל, “the first country under his rule was Babylon.” We have established that whereas Israel was first in terms of G’d’s planning it was last in terms of that plan being executed. Consider the fact that Esau and the rulers descended from him preceded Yaakov’s development as a nation commencing with Esau’s birth which is described as “the first one emerged (from Rivkah’s womb) very reddish looking, etc.” (Genesis 25,25). Esau developed much earlier than his twin Yaakov. Esau married at the age of 40. The only reason the Torah bothered to tell us all these details about Esau and his descendants is to contrast them with Yaakov who was a “late bloomer,” not marrying until he was 84 years of age. Nonetheless, David already said in Psalms 40,6 “You have set out wonders and devised them for us.” We find a saying in the Kuzari 3,73 that תחלת המחשבה סוף המעשה, “that which came first in planning was the last to be carried out.” Let us illustrate the reason for such apparently illogical behaviour. Reuven wanted to study Torah but did not have a study hall with the requisite library. In order to carry out his plan he first has to build the study hall and acquire the necessary books. In other words, the Torah study, the purpose of all these endeavors, can only be carried out after preparatory activities. The parable we just described has much in common with a comment by our sages on Deut. 2,19 exhorting us not to harass the Moabites or Ammonites. In answer to the question why G’d had singled out these two nations, warning the Israelites not to harass them, our sages in Baba Batra 35 explain hat this was on account of two great descendants that would emerge from these two peoples, Ruth the Moabite and Naamah the Ammonite. Clearly, although these women were born many hundreds of years later than the Israelites’ trek through the desert, this is another example of future events casting long shadows ahead, i.e. G’d’s foreknowledge determining present day behaviour. All of the examples mentioned showed that fruits which develop later are superior to results which are visible immediately. One may compare this to someone who has lost a pearl at the beach and who sieves through bucket after bucket of sand, until finally, he finds the pearl. All that sand, though apparently having no immediate use, was necessary in order to enable the pearl to be found. All the tedium of sifting the sand proved worthwhile in retrospect. This explains much of human history, and even much of Jewish history. Tanchuma Vayeshev 1 explains the ten generations between Adam and Noach and the ones between Noach and Avraham as necessary preludes to someone like Avraham. All of human history and G’d’s frustrations with its disobedience to Him must find their justification in the eventual emergence of such pearls as Avraham, Yitzchak, and Yaakov. The tedious process of ploughing, seeding, etc., etc., has only one ultimate but long delayed objective, i.e. the fruit which the soil or tree will yield as a result. Man is described by David in Psalms 139,5 as ראשון ואחרון צרתני, “You have formed me both first and last;” David meant that though man was the last creature to emerge on earth on the sixth day, he was the first in G’d’s planning of the entire creative process. The word ראשון in that psalm may also mean “choicest, most accomplished.” The word אחרון of course, applies to the process of actual creation. As soon as G’d created man, He gave him the first positive commandment as well as a negative commandment. The first commandment was that he was to eat from all the trees in Gan Eden; the first negative commandment was that he was not to eat from the tree of knowledge. In a manner paralleling what G’d commanded Adam when He had placed him in Gan Eden, in the previous portion the Torah devoted three paragraphs to different categories of life in this terrestrial earth and how such animals may or may not interact with superior forms of life, i.e. man. First the Torah deals with the mammals, animals whose primary raw material is earth, dust, i.e. the most primitive of the four elements making up the terrestrial universe which we discussed already. Secondly, it deals with what may and what may not be eaten of the animals primarily formed from the element water, a slightly more sophisticated element. Thirdly, it dealt with which birds may not be eaten, i.e. creatures whose primary element is the רוח, the wind, i.e. an element much closer to the celestial domain than the previous two. Finally, beginning with our portion, the Torah addresses the most superior creature, i.e. man and immediately repeats the commandment of circumcision as if to emphasise that further refinement of man the species was still necessary. The Torah makes plain by means of this commandment that the principal reason man has been created is to perform G’d’s commandments. This is what Job had in mind (Job 5,7) when we are told there that אדם לעמל יולד, “man has been born in order to toil.” The “toil” referred to is the effort involved in studying and observing G’d’s Torah. This is the reason why the commandments connected to a woman giving birth are surrounded by a variety of commandments both before and after that particular paragraph. The commandments preceding the laws to be observed in connection with the birth of a human being all deal with permitted or forbidden food. This is what our sages (in Tanchuma Tazria 1) had in mind when they interpreted the above-mentioned verse in Psalms 139,5 to mean that the אחור, “after,” the prophet referred to were all the mammals, birds and creeping creatures which had been created before man, whereas the word קדם they understand as applying to the human baby being born to whom G’d already gave directives concerning how to conduct itself after it would leave the mother’s womb. In other words, man’s creation or birth is conditional on his keeping G’d’s commandments. The immediate commandment is the perfor- mance of circumcision of the male baby. [Or, seeing the fetus is taught the Torah while still in its mother’s womb, this is what entitles it to be born. Ed.]

The tanna provides the sources for his statement. To eradicate the descendants of Esau, as it is written: “And the first [harishon] came forth red, all over like a hairy mantle; and they called his name Esau” (Genesis 25:25). And to the construction of the Temple, as it is written: “The Throne of Glory, on High from the beginning [merishon], the place of our Temple” (Jeremiah 17:12). And the Jewish people were also entitled to the name of Messiah, as it is written: “A harbinger [rishon] to Zion I will give: Behold, behold them; and to Jerusalem a messenger of good tidings” (Isaiah 41:27). However, harishon stated with regard to Passover is referring to the day before the Festival.

There are other clues: The word se’ir, “goat,” is also associated in the Torah with Esav. He and his descendants lived in the land of Se’ir. The word se’ir is related to sei’ar, “hairy,” which is how Esav was born: “His whole body was like a hairy garment” (Bereshit 25:25). According to the Mishna, a red thread was tied to the scapegoat, and “red” (Edom) was Esav’s other name. So there was a tradition that the scapegoat symbolised Esav. In particular, the phrase “two kids of the goats,” shenei se’irei izim, mentioned in the high priest’s rites, reminds us of the very similar expression, “two kids of the goats,” shenei gedayei izim, mentioned in Bereshit 27, when Rivka shares with Yaakov a plan to deceive Yitzḥak into giving him Esav’s blessing: “Go out to the flock and bring me two choice kids of the goats, so I can prepare some tasty food for your father…so that he may give you his blessing before he dies,” instructs Rivka. Such verbal parallels are not coincidental in the Torah. They are examples of complex web of interconnected words and themes in which one verse sheds light on another.

The first one came out with a reddish complexion, covered completely with what was like a hairy robe, and they named him Eisov.

And the first came forth wholly red, as a garment of hair: and they called his name Esau.

And the first came forth wholly red, as a garment of hair: and they called his name Esau, because he was born altogether complete, with the hair of the head, and the beard, and teeth, and grinders.

‎Genesis 25,26. “while his hand was holding on to Esau’s heel.” I ‎assume that the reader is aware that Satan, [also known as the ‎angel of death, Esau himself describing himself as headed for ‎death, Ed.] is considered as the protective guardian of Esau. ‎Yaakov was bent on vanquishing this force, (also known as the ‎poison resulting in death) so that this force would not overwhelm ‎us, his descendants. It is noteworthy that the numerical value of ‎the word ‎עקב‎ (172) is twice the numerical value of the attribute ‎of Justice, ‎אלוהים‎ (86). Symbolically speaking, Yaakov used this ‎numerical superiority of the letters in his name to challenge the ‎supremacy of Justice when not tempered by Mercy.‎

Genesis 38,28. “while she was in labor, one of them put ‎out his hand, etc.;” “when he subsequently withdrew his hand, ‎etc.,” “afterwards his brother emerged (completely); he called him ‎Peretz, and he called his brother Zerach.” The name ‎זרח‎, ‎reflects what we are told in Niddah 30 that as long as an ‎embryo is still within the womb of its mother, a light keeps ‎shining above its head. This light enables the embryo to see from ‎one end of the earth to the other. The Talmud uses this parable ‎to describe that as long as the embryo is as innocent of sin as was ‎Adam before he sinned when he could see all parts of the globe, ‎the embryo is in a similarly sublime condition. When it enters our ‎world upon leaving its mother’s womb, an angel slaps his face so ‎that the infant promptly forgets all it had known thus far, and ‎experiences a new awakening which includes its ability to ‎dedicate itself exclusively to the service of its Creator. It is G’d’s ‎will that man’s spiritual maturity will be attained not as a gift ‎sent from heaven, but after he has undergone trials, so that the ‎accomplishment, when it is attained, is the result of his own ‎efforts though aided by G’d once man has initiated it. ‎ This is what the Zohar 1,77 alludes to as ‎אתערותא ‏דלעילה‎, quoting Isaiah 62,6 and psalms 83,2 “do not keep silent,” ‎or “you who make mention of Hashem take no rest,” so ‎that there will always be an awakening from below, as a result of ‎which an awakening from above is aroused. At the same time, so ‎that man does not think that everything in our “lower” world is ‎by definition, irreparably evil, and that all the pleasurable ‎experiences on earth are not only transient, but contribute to our ‎becoming victims of the evil urge, G’d maintains a “window of ‎opportunity,” that is open to a higher world by means of which it ‎is possible to sublimate experiences on earth, hallow them and ‎thus make them instruments of our service of the Lord and our ‎coming ever closer to Him. In other words, man has not been ‎placed on earth in order to negate earth, but in order to be G’d’s ‎tool that elevates the material universe to serve the ‎aggrandizement of His name universally. In kabbalistic parlance, ‎the tool G’d holds out to us humans is called “white light,” as ‎opposed to the physical light that we make use of everyday that ‎is perceived by contrast as “black light.” [I have rephrased ‎some of our author’s words in order to make them easier to ‎follow. Ed.]‎ The author proceeds to explain the description of the twins ‎Peretz and Zerach in terms of the concepts we have just ‎explained. The word ‎פרץ‎, breaking forth, bursting out of one’s ‎mould, describes that on doing this the infant suddenly sees ‎brilliant light, ‎זרח‎. A “dark” womb has suddenly been opened with ‎a vista to overpowering light. In light of that experience the ‎newly born is likely to opt for a denial of all that reminds him of ‎his previous dark, opaque existence. When the infant extends his ‎hand into this brilliant world, G’d extended to this newly born ‎‎(not quite) a glimpse of overpowering light as encouragement, ‎before the soul had a chance to taste all that is wrong and evil on ‎earth. On the other hand, immediately thereafter, in order not to ‎hand man his salvation on a platter so that he cannot claim a ‎share in having personally achieved spiritual maturity, this ‎‎“hand” was withdrawn and replaced by the “twin” brother, ‎symbolizing that life on earth is a “two edged sword.” The author ‎informs us that the Jewish people, though one people, are on ‎occasion referred to as ‎אחים‎, brothers, as in psalms 122,9 ‎למען אחי ‏ורעי‎, “for the sake of my brothers and companions,” so that his ‎allegorical exegesis of why the Torah describes the birth of these ‎twins in such detail appears amply justified.‎

This discourse is based on Rebbe Nachman’s lesson Tik’u Tokhachah, LM II, 8. Study the full lesson there, from start to finish.

WASHING WITH DAAT Reb Noson now shows how the revelation of daat engendered by the nighttime devotions as clarified above is also the deeper reason for washing one’s hands when waking up from sleep. He begins by explaining that the water one washes with corresponds to daat. And this daily tikkun of daat also relates to the morning netilat yadayim, the ritual washing of the hands, upon arising from sleep. (See also Pri Eitz Chaim, Shaar HaBerakhot 5, that one should do this immediately upon arising, in order to remove the spirit of impurity that settles upon the hands during sleep.)

Reb Noson explains that the water of netilat yadayim must be poured specifically over the hands, in order to conjoin its aspect of daat with the emunah aspect of the hands. This is why it is the hands in particular that we have to wash with the waters of daat. For power and might need to be given mainly to the hands, so that they can overpower the “heel” of the Sitra Achra, that is, the pull of the body, as in “his hand holding on to Esav’s heel.” (See §1 and note 32 above.) The verse accentuates this by specifying “his hand,” when it would have sufficed to say, “Then his brother came out holding on to Esav’s heel.”

This voice subdues the heel of the Other Side, for it is the concept of “The voice is the voice of Yaakov” (Genesis 27:22). Yaakov therefore attained the concept of scent, as in “See, my son’s fragrance is like the scent of a field” (ibid. :27). This was said of yaAKoV, who subdues the AKeiV of the Other Side, as in “his hand holding on to Esav’s akeiv (heel)” (Genesis 25:26).

וידו אוחזת, “with his hand grabbing;” the younger baby’s had is portrayed as holding on to the older twin’s heel already while still inside Rivkah’s womb. The author cites as proof for this Hoseah 12,4: בבטן עקב את אחיו, “in the womb he tried to overtake his brother.” The word עקב is understood to mean: “heel, hoof.” Yaakov is presumed to have tried to prevent Esau from becoming the firstborn. He wanted to become the firstborn as he had developed from his father’s first drop of semen as quoted by Rabbi Yossi’s response to the lady’s question in Pessikta Zutrata. This would enable Yaakov to claim the status of being the legal firstborn. His failure to prevent Esau from emerging from Rivkah’s womb first, prompted him years later to acquire that status through buying the birthright from his brother.

בן ששים שנה, “sixty years old.” Rashi comments on this that during the first ten years of their marriage Rivkah had not been old enough to conceive, and that during the ten years following he had waited before praying to have children as had his father Avraham during the first ten years in the land of Canaan. When she had failed to conceive during these years, he realised that she was barren and prayed on her behalf. He did not want to sleep with a Canaanite concubine, as his status of having been a burnt offering on the altar on Mount Moriah made this inappropriate. All Canaanites are viewed as “slaves,” both males and females. [The author’s quoting this Rashi at this point is interesting as he had previously gone to some length to prove that Rivkah could not have been so young when she got married. Ed.]

ויקרא שמו יעקב, “he called his name Yaakov.” The name Yaakov has four letters, symbolising the four crowns with which his descendants would “crown” the Almighty. The letter י symbolises the Ten Commandments. The letter ע symbolises the seventy elders. The letter ק symbolises the length of hundred cubits of the Sanctuary built by King Solomon. (Kings I chapter 7) The letter ב symbolises the two Tablets upon which the Ten Commandments were inscribed. The Israelites were redeemed from slavery in Egypt due to the merit of Yaakov. We know this from Psalms 105,10: ויעמידה ליעקב לחק, לישראל ברית עולם, “He confirmed it as a decree for Yaakov, as an eternal covenant for Israel.” If it had not been for the fact that G–d wanted Yaakov to be born, He would not have saved Avraham from Nimrod’s furnace. (B’reshit Rabbah 63,2).This is what the prophet Isaiah 29,22, had in mind when he wrote: כה אמר ה' אל בית יעקב אשר פדה את אברהם, “thus said the Lord to the house of Yaakov which had redeemed Avraham. A different interpretation of that verse in Isaiah [which begs the question, Ed.] by Yalkut Shimoni: Yaakov released Avraham from the heartache associated with trying to raise children. [He did so by successfully raising all his children in his spirit, something neither Avraham nor Yitzchok had been able to do. Ed.]

AND HIS NAME WAS CALLED. Someone, or Isaac his father, called him Jacob. (Literally, he called his name. The subject (he) is not identified, hence, I.E.’s comment.)

Play on Heb. ‘aqeb “heel.”

ויקרא שמו יעקב. He called his name Jacob. The Torah refers to G'd, not to Isaac. Proof is that had Isaac been the subject in our verse, the Torah would not have continued : "and Isaac was sixty years, etc," but would have written: "and he was sixty years, etc."

ואחרי כן...וידו אוחזת בעקב עשו, this too, was an allusion that at the end of time he would dominate Esau, as a human being dominates something matters which he grabs with his hand. The heel is the lower end of the body. It was clearly a hint from G’d concerning the future, as a normal baby does not manage to extend his hand outside the placenta and make contact with its twin.

ויקרא שמו יעקב, Yitzchok named him thus.

ויצחק בן ששים שנה, this is mentioned to let us know that Rivkah had been unable to bear a child during 20 years.

ואחרי כן יצא אחיו וגו AND AFTERWARDS HIS BROTHER CAME OUT, ETC. — I have heard a homiletical midrash that expounds it according to its simple meaning: It was with justice that he was grabbing him to hold him back. Jacob was conceived from the first drop and Esau from the second. Go and learn from a tube with a narrow opening - put in it two stones, one after the other. The one that goes in first will come out last, and the one that goes in last will come out first. It comes out that Esau, who was conceived last, came out first, and Jacob, who was conceived first, came out last. And [so] Jacob came to hold him back, so that the first for birth would be the same as the first for conception; and he would open [his mother's] womb and take the first-born status with justice (see Genesis Rabbah 63:8).

בעקב עשו ESAU’S HEEL — a sign that this one (Esau) will hardly have time to complete his period of domination before the other would rise and take it (his power) from him

ויקרא שמו יעקב AND HE CALLED HIS NAME JACOB — The Holy One, blessed be He, thus named him (Midrash Tanchuma, Shemot 4). [Some versions add: He said to them (to those who gave Esau that name cf. Genesis 5:25): You have given your first-born a name, I, too, will give my son, my firstborn, (cf. Exodus 4:23) a name. That is what is written, “And He called his name, Jacob” (Genesis 26:26). Another explanation is: his father called him Jacob because he was grasping Esau’s heel

בן ששים שנה THREESCORE YEARS OLD — Ten years passed from the time when he married her until she became thirteen years old and capable of child-bearing, and a further ten years he hopefully waited as his father did in regard to Sarah. When even then she did not become with child he realised that she was barren and he prayed for her. But He did not wish to take a maidservant as a second wife because he had been sanctified on Mount Moriah to be a burnt-offering without blemish.

ויקרא, da nannte er, Jizchak. Auf diesen Umstand hatte die Umgebung nicht geachtet, wohl aber Jizchak. Er sah dem Esau fast ähnlich; das bei ihrer Geburt erscheinende Besondere war aber ein Gegensatz. Esaus Besonderheit lag in seiner Persönlichkeit; Jakobs in dem, was er tat, oder in der Stellung, die er einnahm. Er nannte ihn יעקב: der wird hinterdrein kommen, lässt Esau den Vortritt, kommt aber nach, ist eben der צעיר, der Geringere, Schwächere, der unerwartet zuletzt als der erste dastehen wird. (עקב heißt unerwartet nachkommen. Daher עֵקֶב die nicht erwartete Folge, der nicht angestrebte Lohn. Daher auch עקב: jemanden unerwartet Leides tun, ihn überlisten). (Siehe zu Kap.22, 18).

ויקרא שמו יעקב. The word means he will remain at the heel, and the tail-end. This is based on the future mode of the word יעקב. Our sages (quoted by Rashi) say that the subject in our verse is G’d Who named Esau’s brother Yaakov, the reason for the unusual formulation being that after the destruction of the Kingdom of Edom and other nations, successor of Esau, only Yaakov and his descendants will remain. Our sages base all this on Jeremiah 46,28 אעשה כלה בכל הגויים...ואותך לא אעשה כלה, “I will make an end of all nations…but I will not make an end of you.”

I heard an Aggadaic exposition that interprets it according to its plain meaning... Rashi is answering the question: If it is written, “The first one came out,” why then is it not written, “The second one came out”? Rashi answers: I heard an Aggadah that explains why it does not say, “The second one.” Yaakov rightfully should have come out first, just as he was conceived first!

A sign that this one will not yet have completed his dominion... Otherwise the verse should have [omitted all mention of “the heel of Eisov,” and] just said, “His hand grasping him.”

God called him... Rashi is answering the question: Why is it not written who named him? Furthermore, since it says [right afterward], “Yitzchok was sixty years old,” it is implied that until now the verse was not speaking of Yitzchok. Thus Rashi explains that Hashem named him.

Another explanation: his father called him... [Question: If so,] why is Yitzchok not written? [The answer is:] So the gentiles will not say that Yaakov’s father called him so because he knew Yaakov would deceive Eisov twice.

On account of his holding the heel. When Rashi said before that [holding the heel of Eisov is] “a sign that this one will not yet have completed his dominion,” this is according to the first explanation, that Hashem named him Yaakov. For if Hashem named him, we ask: “Why does it need to mention Eisov’s heel?” [And we answer:] “Perforce, it is a sign that...” But according to the alternate explanation, that his father named him, it means that Eisov’s heel is not mentioned superfluously at all. It is needed to explain why his father named him Yaakov, [so it is not a sign].

And the following ten years he hoped and waited for her... Rashi is answering the question: Why did Yitzchok wait until he was sixty before praying? Avraham waited only ten years, as Rashi explained in Parshas Lech Lecha (16:3), while Yitzchok waited twenty years. This is why Rashi explains as he does. And lest we say that from here we can learn that a husband who waits ten years [without children] should pray, not take another wife, Rashi explains: “He refused to marry a hand-maid because he was sanctified....” It was not just a hand-maid [that Yitzchok did not take; it was any other wife].

And thereafter his brother emerged. Their birth, like her pregnancy, was unusual, as his hand was grasping Esau’s heel [ akev ]; and he called his name Jacob [ Ya’akov ]. Isaac was sixty years old when she bore them. Since he married Rebecca at the age of forty, evidently they had lived twenty years as a childless couple.

וידו אוחזת בעקב עשו, “and his hand was holding on to the heel of Esau.” He tried to keep Esau from becoming the firstborn. Possibly, Yaakov only wanted to emerge from his mother’s womb simultaneously with his brother. He did not want his mother to experience separate birth pangs on his account.

ויקרא שמו יעקב, “his father called him ‘Yaakov.’” Seeing that Yitzchok’s name is not mentioned here as such, Rashi considers G’d Himself as the subject of the word ויקרא. His view has been confirmed by the Midrash. When the Jerusalem Talmud states that whereas both Yaakov and Avraham whose names had been given by their respective fathers, underwent changes of name, Yitzchok who had been named by G’d in the first place, never underwent such a change of name, this may not be a contradiction to the Midrash, but may mean that the reason Yitzchok’s name was never changed was that he was so named before Sarah had even conceived him. Seeing that Yaakov was not named by G’d until after he had been born, his name could be subject to change, [or in his case to an addition, seeing that the name Yaakov was never abolished. Ed.]

“Isaac was sixty years old when they were born” [25:26]. Isaac was sixty years old when Jacob and Esau were born. Rashi asks a question. Why did Isaac wait for twenty years and prayed after twenty years. One prays after ten years when one’s wife does not have children. The explanation is that Isaac first waited until Rebecca was thirteen years old when she could have children. From thirteen years, he waited another ten years, as is the custom to wait when a woman has no children and then one prays. (Rashi, Genesis, 25:26.)

In any event, what transpired with them in the womb was an augury of what would transpire with them all the days of their lives. Similarly, what transpired with Jacob upon his leaving the womb is a sign and omen of what will transpire with us in the end of days. For he left with his hand grasping the heel of Esau. And there is no question that this was not an adventitious occurrence. For when the Holy One Blessed be He chastised Jacob for his ingratitude in the face of all the lovingkindnesses He had accorded him, He said (Hosea 12:4): "In the womb, he seized his brother by the heel and in his strength he prevailed against a god [the angel of Esau]." And if this were an adventitious act, why should He chastise Jacob because of it? This is compounded by the fact that it is a highly unnatural occurrence. A fetus is extremely frail. How, then, could he have been grasping his brother's heel? Undoubtedly, then, this was a Divine intimation of what would occur in the end of days, that at the end of Esau's reign Jacob would seize his kingdom, and would, in that sense, be grasping his heel. And this is, indeed, what will transpire in the future as stated in the prophecy of Ovadiah (Ovadiah 1:18): "And the house of Jacob shall be fire and the house of Joseph, flame, and the house of Esau, stubble…" after which it is written (Ibid 21): "and liberators shall ascend Mount Zion to judge the mountain of Esau, and the kingdom shall be the L-rd's." And this is the intent of the Midrash (Genesis Rabbah 63:12): "A certain general asked one of the sages of the house of Siloa: 'Who shall take over the kingdom after us?' The latter immediately brought a smooth piece of parchment and wrote upon it (Genesis 25:25): 'And after that his brother came out with his hand grasping Esau's heel.' The former thereupon remarked: 'Behold, old words from a new elder.'" It is apparent, then, that Jacob's grasping his brother in the womb was portentous and not adventitious. The Blessed One chastises Jacob for ingratitude [for His lovingkindnesses] over having grasped his brother just as he chastises him for ingratitude [for His lovingkindnesses] over having prevailed against the angel.

Jacob went out twice: Once from his mother's womb, as it is stated: Then his brother came out, holding on to the heel of Esau (Genesis 25:26). And once from the womb of his city, as it is stated: And Jacob went out from Beersheba (Genesis 28:10). When he came out of his mother's womb, he came back and entered her tents, as it is stated: and Jacob was a plain man, staying among the tents. (Genesis 25:27). Plain as a baby, folded up like a ledger. Until she grabbed him firmly by the hairs and shook him: get up and flee (Genesis 27:43)! He heard the echo of a voice saying, "Flee, my beloved. and you shall be like a gazelle" (alluding to Song of Songs 8:14). And across from it an echo of a voice answers, "Come, my beloved, let us go out to the field, let us lodge in the villages... let us see if the vine has blossomed, if the tender grapes have appeared, if the pomegranates are in bloom; there I will give my love to you" (alluding to Song of Songs 7:12-13). He understood in his bone and his flesh that the time had come for him to go out into the world: And Jacob went out.. and he went to Charan... and he lodged there...

We must especially point out that David, Solomon, and Daniel belonged to this class, and not to the class of Isaiah, Jeremiah, Nathan the prophet, Elijah the Shilonite, and those like them. For David, Solomon, and Daniel spoke and wrote inspired by the holy spirit, and when David says, “The God of Israel spoke and said unto me, the rock of Israel” (2 Sam. 23:3), he meant to say that God promised him happiness through a prophet, through Nathan or another prophet. The phrase must here be interpreted in the same manner as in the following passages, “And God said to her” (Gen. 25:26); “And God said unto Solomon, Because this hath been in thy heart, and thou hast not kept my covenant,” etc. (1 Kings 11:11). The latter passage undoubtedly contains a prophecy of Ahijah the Shilonite, or another prophet, who foretold Solomon that evil would befall him. The passage, “God appeared to Solomon at Gibeon in a dream by night, and God said” (ibid. 3:5), does not contain a real prophecy, such as is introduced by the words “The word of the Lord came to Abram in a vision, saying” (Gen. 15:1) or, “And God said to Israel in the visions of the night” (ibid. 46:2), or such as the prophecies of Isaiah and Jeremiah contain: in all these cases the prophets, though receiving the prophecy in a prophetic dream, are told that it is a prophecy, and that they have received prophetic inspiration. But in the case of Solomon, the account concludes, “And Solomon awoke, and behold it was a dream” (1 Kings 3:15); and in the account of the second divine appearance, it is said, “And God appeared to Solomon a second time, as he appeared to him at Gibeon” (ibid. 9:2); it was evidently a dream. This kind of prophecy is a degree below that of which Scripture says, “In a dream I will speak to him” (Num. 12:6). When prophets are inspired in a dream, they by no means call this a dream, although the prophecy reached them in a dream, but declare it decidedly to be a prophecy. Thus Jacob, our father, when awaking from a prophetic dream, did not say it was a dream, but declared, “Surely there is the Lord in this place,” etc. (Gen. 28:16); “God the Almighty appeared to me in Luz, in the land of Canaan” (ibid. 48:3), expressing thereby that it was a prophecy. But in reference to Solomon we read And Solomon awoke, and behold it was a dream” (1 Kings 3:15). Similarly Daniel declares that he had a dream; although he sees an angel and hears his word, he speaks of the event as of a dream: even when he had received the information [concerning the dreams of Nebukadnezzar], he speaks of it in the following manner—“Then was the secret revealed to Daniel in a night vision (Dan. 2:19). On other occasions it is said, “He wrote down the dream” “I saw in the visions by night,” etc.; “And the visions of my head confused me” (Dan. 7:1, 2, 15); “I was surprised at the vision, and none noticed it” (ibid. 8:27). There is no doubt that this is one degree below that form of prophecy to which the words, “In a dream I will speak to him,” are applied. For this reason the nation desired to place the book of Daniel among the Hagiographa, and not among the Prophets. I have, therefore, pointed out to you, that the prophecy revealed to Daniel and Solomon, although they saw an angel in the dream, was not considered by them as a perfect prophecy, but as a dream containing correct information. They belonged to the class of men that spoke, inspired by the ruaḥ ha-kodesh, “the holy spirit.” Also in the order of the holy writings, no distinction is made between the books of Proverbs, Ecclesiastes, Daniel, Psalms, Ruth, and Esther; they are all written by divine inspiration. The authors of all these books are called prophets in the more general sense of the term.

"And he called his name Jacob," the Holy One, blessed be He, assuredly called him 'Jacob'. Come and behold, it is written, "and he called his name 'Jacob'" (Gen. 27:36), and not, 'and his name was called Jacob'. But "Did he not rightly call him "Jacob?' for he has supplanted me (Heb. יַּעַקְבֵנִי)?" (Ibid.). Surely the Holy One, blessed be He, saw that the primordial serpent was wise in an evil way. When Jacob came, (Hashem) said that he must be wiser than the serpent. Therefore He called him 'Jacob',

[3] Another interpretation: "And Zion said, 'The Lord has forsaken me.' David said, 'I have considered the days of old, the years of ancient times. Have you forever rejected us? Will you be angry with us forever?' (Psalm 77:6-8). What did Zion mean when she said, 'The Lord has forsaken me'? She meant to say, 'I have considered all the days since creation and have not been redeemed. I considered the days of menstruation, as the prophet said, "Their way was like the uncleanness of menstruation before me" (Ezekiel 36:17). I considered the days of childbirth, as the prophet said, "Therefore, he will give them up until the time when she who is in labor bears a child" (Micah 5:2). I thought about the generations, as it is written "May his days be like those of a generation (Psalm 71:7)." I thought that twenty years had passed since Isaac desired to have children, as it says "Isaac was forty years old when he took Rebekah... (Genesis 25:20)," and he had a son at the age of sixty, as it says "Isaac was sixty years old when they were born (Genesis 25:26)." I thought and was not redeemed. I thought that twenty-two years had passed for Jacob, corresponding to the twenty-two years that Joseph was separated from him [his father], and after twenty-two years he was reunited with him, as it says "Joseph is still alive (Genesis 45:28)." I thought and was not redeemed. I thought that Babylonian rule lasted for seventy years, as it says "When Babylon reaches seventy years (Jeremiah 29:10)," and I thought that the rule of Media and Greece would also end, but I was not redeemed. For many years, Aram enslaved me, and I was not redeemed. Has God forgotten how to pity? (Psalm 77:10), or perhaps "Has His faithfulness disappeared forever?" (Psalm 77:9). Therefore, I say, "God has abandoned me." (Isaiah 49:14)

Rabbi Pinḥas ben Ya’ir said: Twelve silver dishes, twelve silver basins, twelve golden ladles, twelve cattle, twelve rams, twelve lambs, twelve goats correspond to twelve constellations, corresponding to twelve months of the solar year and twelve months of the lunar year, correspond to the twelve tribes, the twelve princes, twelve implementers of the soul, (Two hands, two feet, two kidneys, spleen, liver, gall bladder, stomach, maw, and craw.) and the twelve loaves of showbread on the Table. “All the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85) – from when the world was created until Moses was thirty-two years old, when he began to instruct Israel in Egypt, were two thousand four hundred years. “Twelve golden ladles” (Numbers 7:86) that weigh one hundred and twenty – it corresponds to the days of Moses the pious. Likewise the living offerings correspond to these: Bulls correspond to kings; (There were twelve righteous kings.) rams correspond to princes; goats correspond to chiefs, deputies, and governors; (There were four of each of these categories who served under the kings.) and lambs correspond to officials and “the Keretites and the Peletites” (II Samuel 8:18). Twenty-four bulls of the peace offerings corresponded to the twenty-four books, and the twenty-four priestly watches, and atonement for the twenty-four thousand who perished due to Baal Peor (see Numbers 25:9). “Sixty rams, sixty goats, sixty lambs” – they corresponded to the sixty myriads; and corresponded to the esoterica [sod], whose numerical value (The numerical value of its first letter.) is sixty; and corresponded to “they are sixty queens” (Song of Songs 6:8); corresponded to the second Temple, which was built sixty by sixty: “Its height shall be sixty cubits and its width sixty cubits” (Ezra 6:3); and Elisha served Israel sixty years; corresponded to the “sixty cities, the entire region of Argov” (Deuteronomy 3:4); “Isaac was sixty years old” (Genesis 25:26); (When Esau and Jacob were born.) corresponding to the sixty letters of the Priestly Benediction, as it is stated: “Sixty warriors surrounding it” (Song of Songs 3:7). The offering of each and every prince was peace offerings of three species, fifteen for each of them, corresponding to the verse: “May the Lord bless you” (Numbers 6:24), which contains fifteen letters. Each and every species was of five each, corresponding to the fact that each and every verse is five letters longer than its predecessor. How so? The verse “may…bless you” is fifteen letters. The next verse has five letters more, as it consists of twenty letters. “May the Lord lift His countenance” (Numbers 6:26) is five letters longer than it, as it is twenty-five letters. Because it concludes the Priestly Benediction with peace: “And grant you peace” (Numbers 6:26), that is why they sacrificed peace offerings corresponding to them. “Sixty rams, sixty goats, sixty lambs” – that is one hundred and eighty, corresponding to the years of Isaac. “This was the dedication of the altar after it was anointed” – if it was “on the day that it was anointed” (Numbers 7:84), is it, perhaps, before it was anointed? The verse states: “After it was anointed.” From here you learn on the day that it was anointed, and after it was anointed, the princes began to present their offerings.

“The children were agitated within her, and she said: If this is so, why do I exist? She went to inquire of the Lord” (Genesis 25:22). “The children were agitated [vayitrotzetzu] within her” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: This one ran [ratz] to kill that one and that one ran to kill this one. Reish Lakish said: This one permitted the command of [matir tzivuyo] that one, and that one permitted the command of this one. (Each of them permitted himself to do what the other deemed prohibited.) Rabbi Berekhya in the name of Rabbi Levi: So that you will not say that it was after he [Esau] emerged from his mother’s womb that he confronted him, but rather, while he was still in his mother’s womb, his fist [zirte] was outstretched toward him. That is what is written: “The wicked are corrupt [zoru] from the womb” (Psalms 58:4). “The children were agitated within her” – when she would stand adjacent to synagogues and study halls, Jacob would convulse to emerge. That is what is written: “Before I formed you in the belly I knew you” (Jeremiah 1:5). When she would pass houses of idol worship, Esau would run and convulse to emerge. That is what is written: “The wicked are corrupt from the womb.” “The Lord said to her: Two peoples are in your womb, and two nations will be separated from your innards; one nation will prevail over the other nation, and the elder will serve the younger” (Genesis 25:23). “Her days to give birth were complete, and behold, there were twins in her womb” (Genesis 25:24). “The first emerged ruddy, all of him like a cloak of hair, and they called his name Esau” (Genesis 25:25). “Then his brother emerged, his hand grasping Esau’s heel, and he called his name Jacob. And Isaac was sixty years old when she bore them” (Genesis 25:26). “She said: If this is so, why do I exist [lama zeh anokhi]?” Rabbi Yitzḥak said: It teaches that our matriarch Rebecca was circulating around the entrances of women’s houses and saying to them: ‘In your days, did you experience this suffering? If this is the suffering that comes with children; had I only not conceived.’ Rav Huna said: [She said:] ‘If this is how I am destined to produce twelve tribes, would I only not conceive the numerical value of zeh.’ (See the end of the paragraph.) It is taught in the name of Rabbi Neḥemya: Rebecca was worthy to have twelve tribes emerge from her. That is what is written: “The Lord said to her: Two peoples are in your womb” – these are two; “and two nations” – that is four; “and one nation will prevail over the other nation” – that is six; “and the elder will serve the younger” – that is eight. “Her days to give birth were complete” – that is ten. “The first emerged ruddy” – that is eleven; “then his brother emerged” – that is twelve. There are some who derive it from this verse: “She said: If this is so, why do I exist [lama zeh anokhi]?” Zayin – seven, heh – 5, that is twelve, the numerical value of zeh. “She went to inquire of the Lord” (Genesis 25:22) – were there synagogues and study halls in those days? (Had there been, she could have gone to pray there to God; where, then, did she go? She could have prayed at home.) Did she not go only to the academy of Shem and Ever? It is, rather, to teach you that anyone who enters before a Torah scholar, it is as though he enters before the Divine Presence.

“Then his brother emerged” (Genesis 25:26) – a certain officer asked one of the Sages in Beit Seloni. He said to him: ‘Who will assume the kingdom after us?’ He took a blank paper, took a quill, and wrote on it: “Then his brother emerged, his hand grasping…heel” (Genesis 25:26). They said: ‘See ancient matters from the mouth of a modern Sage, to inform you how much pain that righteous one suffered.’

(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked? (PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING.) And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers. (The Hebrew of Ps. 109:14 can also be understood in this sense.) And how? (Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12.) You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’” (The Midrash, of course, is identifying the Edom of Obadiah with Esau.) The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus, (Metrin: Gk.: metra; cf. Lat.: matrix.) with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’” (I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY.) Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus]. (Gen. R. 63:6.) Rather, as he was leaving his mother's uterus, his zerta' (The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite.) [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].” (See above, Tanh. (Buber), Gen. 12:16.) Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria (Gk.: geometria.) z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic], (Much of this paragraph is in Aramaic.) “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).” (Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3.) While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners. (The blessing informed Jacob that his mother was dead.) The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”

As to Jacob, the Holy One, named him also, as it is said: And his name was called Jacob (ibid. 25:26). The four letters in Jacob’s name in Hebrew correspond to the four crowns through which his descendants adored the Holy One, blessed be He. The yod corresponds to the Ten Commandments, the ayin (seventy) corresponds to the seventy elders, the kuf (one hundred) to the Temple, which was one hundred cubits high, that his descendants erected for the Holy One, blessed be He, as it is said: And he measured the house, a hundred cubits (Ezek. 41:13), and the bet (two) corresponds to the two tablets on which were inscribed the Ten Commandants. They were redeemed from Egypt by Jacob’s merit, as it is said: And He established it unto Jacob for a statute (Ps. 105:10). Were it not for Jacob, Abraham would not have been redeemed from the furnace, as it is said: Therefore, thus saith the Lord, who redeemed Abraham, concerning the house of Jacob (Isa. 29:22). However, as for Esau, his father and mother named him, as it is said: And they called his name Esau (Gen. 25:25). About him, Scripture states: His remembrance shall perish from the earth, and he shall have no name abroad (Job 18:7).

THE DEATH OF SARAH AND THE STORY OF ISAAC AND REBECCA SIX (people) were called by their names before they were created, and they are: Isaac, Ishmael, Moses, Solomon, Josiah, and King Messiah.

... The judgment of the wicked in Gehinnom lasts twelve months, as it says “And it shall be from new moon to new moon…” (Yeshayahu 66:23) R’ Yochanan ben Nuri says: from Pesach until Atzeret (Shavuot), as it says “…and from Sabbath to Sabbath…” (ibid.) After twelve months the souls of the sinners of Israel who transgressed the Torah and the commandments are consumed and their bodies are consumed and they are turned to dust. Gehinnom spits them out and the wind scatters them underneath the feet of the righteous, as it says “And you shall crush the wicked, for they will be as ash under the soles of your feet…” (Malachi 3:21) But those who separated from the ways of the community, like the Sadducees, and the betrayers and the hypocrites and the heretics, and those who ‘spread their terror in the land of the living,’ and those who denied the resurrection, and those who say Torah is not from heaven, and those who scoff at the words of the Sages – Gehinnom is locked before them and they are judged there forever, as it says “And they shall go out and see the corpses of the people who rebelled against Me…” (Yeshayahu 66:24) Not only this, but the netherworld will cease to be but they will not cease to be, as it says “…and their form will outlast the grave as his dwelling place (zevul).” (Tehillim 49:15) From His dwelling place He will wear out their form, and their form will wear out the netherworld. What caused this to happen to them? Because they stretched out their hands against the dwelling place, as it says ‘as his dwelling place,’ and there is no dwelling place other than the Holy Temple, as it says “I have surely built You a house to dwell in…” (Melachim I 8:13)

And Sarah was a hundred and seven and twenty years old; these were the years of the life of ‎Sarah. And Sarah died in Kirjath-arba, the same is Hebron in the land of Canaan. And Abraham ‎came to mourn over, Sarah, and to weep over her, and he stood up from before his dead and ‎spoke unto the sons of Heth, the in habitants of the land, saying: I am a stranger and so ‎journey with you; give me a possession of a burying place with you that I may bury my dead ‎out of my sight. And the children of Heth answered Abraham, saying unto him: Behold the ‎land is before thee, in the choice of the land bury thy dead, for verily, no man will pre vent ‎thee from burying thy dead. And Abraham said unto them: If it be your mind that I should bury ‎my dead out of my sight, hear me, and entreat for me to Ephron, the son of Zohar, that he ‎may give me the cave of Machpelah, which is in the end of his field, and I will purchase it of ‎him for whatsoever he may desire for it. And Ephron dwelt among the children of Heth, and ‎they went and called him, and he came into the presence of Abraham; and Ephron said unto ‎Abraham: Whatsoever thou wishest thy servant will do. And Abraham said: Nay, but I will buy ‎the cave and thy field for its full value, as a possession for a burial place forever. And Ephron ‎answered, saying: Behold the field and cave are before thee, give me whatsoever pleaseth ‎thee. But Abraham said: Nay, only for its full value shall I purchase it from thy hands and from ‎the hands of all those that go in at the gate of thy city, and from thy seed forever. And Ephron ‎and all his kinsmen heard this, and Abraham weighed unto Ephron four hundred shekels of ‎silver, into the hands of Ephron and his brethren; and Abraham wrote down these ‎proceedings and had it testified by four witnesses, and these are their names: Ami gal, son of ‎Abishna, the Hittite; Adihoron, son of Ashu nash, the Hivite; Abdon, son of Ahirom, the ‎Gomrite, and Bakdil, son of Abidos, the Zidonite; and Abraham took the book of the sale and ‎placed it in his treasury, and these are the words that Abraham wrote into the book saying: ‎That Abraham bought the cave and the field from Ephron, the Hittite, and from his seed, and ‎from all those that went in at the gate of his city and from their seed forever, to be the ‎purchased possession of Abraham and his seed, and of all those that go forth from his loins for ‎a possession of a burying place forever. And he put a seal thereto and had it testified by ‎witnesses. Thus the field and the cave therein and the entire ground were secured for ‎Abraham and his seed after him, from the children of Heth; and behold it is before Mamre, ‎even in Hebron, which is in the land of Canaan. And after this Abraham buried there Sarah his ‎wife, and that place with all its boundaries became the possession of Abraham and his seed for ‎a burying place. And Abraham buried Sarah in great display, as it is customary with the burials ‎of kings, and she was interred in very beautiful and costly garments. And her bier was ‎attended by Shem and his sons Eber and Abimelech, also by Auer, Eshcol, and Mamre, and all ‎the dignitaries of the land followed her bier. And the days of Sarah were a hundred and seven ‎and twenty years when she died, and Abraham made a great and heavy mourning, and he ‎observed that mourning for seven days. And all the inhabitants of the land consoled Abraham ‎and Isaac his son concerning Sarah. . And when their days of mourning were over Abraham ‎sent away his son Isaac to go unto the house of Shem and Eber to learn the ways and ‎instructions of the Lord. And Isaac remained there for three years. At that time Abraham arose ‎with all his servants and they started to return home, towards Beer-sheba. And when the year ‎was around, Abimelech king of the Philistines, died in that year. He was one hundred and ‎ninety-three years old when he died. And Abraham went with all his people into the land of ‎the Philistines to comfort the household of Abimelech, and all his household, and then he ‎returned to his home.‎ And after the death of Abimelech the people of Gerar took his son Benmelech, who was then ‎only twelve years of age, and they made him king in his father's place; and they called his ‎name Abimelech after his father, for such was their way of doing in Gerar. And Abimelech ‎ruled in the place of his father and he sat upon his throne. And Lot the son of Haran died also ‎in these days, in the thirty-ninth year of Isaac's life; and all the days that Lot lived were one ‎hundred and forty years when he died. And these are the sons of Lot, born unto him by his ‎daughters. The name of the first-born was Moab and the name of the second was Benamy. ‎And the two sons of Lot took unto themselves wives from the land of Canaan, and they bare ‎unto them children. And these were the children of Moab: Ed, and Majon, and Tarsus, and ‎Canvil, four sons, and they are the fathers of the children of Moab even unto this day. And all ‎the families of the children of Lot went forth to dwell wherever they should find a suitable ‎place, for they were very fruitful and they increased greatly. And they went out and built cities ‎unto themselves in the land of their habitation, calling the names of the cities which they built ‎after their own names. And Nahor son of Terah, Abraham's brother, died in those days, in the ‎fortieth year of the life of Isaac; and all the days of Nahor were one hundred and seventy-two ‎years, and when he died he was buried in Haran. And when Abraham heard of his brother's ‎death he was full of grief and sorrow and he mourned over him many days. And Abraham ‎called Eliezer, his head-servant, to give him orders concerning his house, and he came and ‎stood before him, and Abraham said unto him: Behold I am old, I do not know the day I may ‎die, for verily I am advanced in years. And now arise and go forth and do not take a wife for my ‎son from this place, nor from this land, from the midst of the daughters of the Canaanites ‎among whom we are dwelling. But go thou to my land and to my native place and take from ‎there a wife for my son. And the Lord God of heaven and earth who hath taken me from the ‎house of my father and brought me to this place; and who hath said unto me: To thy seed I will ‎give this land for an inheritance forever, he will send his angel before thee and give thee ‎success on thy way that thou mayest procure a wife for my son from my family and from the ‎house of my father. And the servant answered unto Abraham his master saying: Behold I will ‎go to thy birth-place and to thy father's house to take a wife for thy son from there. But per ‎adventure the woman will not be willing to follow me into this land; must I need bring thy son ‎again unto the land whence thou camest? And Abraham said unto him: Beware thou, that thou bring not my son thither again. The Lord ‎before whom I have walked will send his angel before thee to make thy way a success. And ‎Eliezer did according to Abraham's orders and Eliezer swore unto Abraham, his master, ‎concerning this matter. And Eliezer arose and took ten camels of the camels of his father, and ‎ten men from the servants of his master he took likewise, and they departed for Haran, the ‎city of Abraham and Nahor, to bring thence a wife for Isaac the son of Abraham. And while ‎they were gone Abraham sent to the house of Shem and Eber, and they brought thence his ‎son Isaac. And Isaac came back to his father's house in Beer-sheba at the same time that ‎Eliezer and his men arrived in Haran. And they stopped in the city near the watering place, and ‎Eliezer made his camels to kneel down without the city by a well of wa ter, and they remained ‎there; and Eliezer, the servant of Abraham, prayed, saying: O, Lord God of my master ‎Abraham, I pray thee send me good speed this day, and show kindness unto my master ‎Abraham, and appoint this day a wife for the son of my master from his own family. And the ‎Lord hearkened to Eliezer's voice for the sake of his servant Abraham, and he happened to ‎meet the daughter of Bethuel, the son of Milcah the wife of Nahor, Abraham's brother, and ‎Eliezer came into her house. And Eliezer related unto them all his affairs, and that he was the ‎servant of Abraham, and they were greatly rejoiced with him; and all of them blessed the Lord ‎for bringing about this event, and they gave him Rebekah, Bethuel's daughter, to be the wife ‎of Isaac, and the young maiden was very comely of appearance; she was a virgin and ten years ‎old at that time. And Bethuel, and Laban and his children, made a great feast that night, and ‎Eliezer and his men came and ate and drank and were exceedingly rejoiced that night; and in ‎the morning Eliezer and his men arose and he called the whole household together, saying: Let ‎me depart now that I go to my master.‎ And they arose and sent away Rebekah, and her nurse Deborah, daughter of Uz, with her. ‎And they gave her silver and gold, and men servants and maid servants, and they blessed her. ‎Thus they sent away Eliezer with his men and the servants that took Rebekah, and he went ‎and returned unto his master into the land of Canaan. And Isaac took Rebekah and she was ‎unto him a wife, and he brought her into the tent, and Isaac was forty years of age when he ‎took Rebekah, daughter of Bethuel, his uncle, for a wife. ‎ And at that time Abraham again took a wife in his old age, from the land of Canaan, and her ‎name was Keturah; and she bare unto him: Zimran, and Jokshan, and Medan, and Midian, and ‎Ishbak, and Shuah—six sons. And the sons of Zimran were: Abihen, and Molech, and Marim. ‎And the sons of Jokshan were: Sheba and Dedan. And the sons of Medan were: Amido, and ‎Joab, and Gochi, and Elisha, and Notach. And the sons of Midian were: Ephah, and Epher, and ‎Chanoch, and Abi da, and Eldaah. And the sons of Ishbak were: Makiro, and Bejodua, and ‎Tator. And the sons of Shuah were: Bildad, and Mamdad, and Meman, and Mehan. All these ‎are the families of the children of Keturah, the Canaanitish woman, which she bare unto ‎Abraham, the Hebrew. And Abraham sent all of them away, giving them gifts, and they went ‎away from Isaac his son, to locate wheresoever they should find a suitable place; and they ‎went all unto the mountains eastward and they built unto themselves six cities and they dwelt ‎therein even unto this day. And the children of Shebah and Dedan, the sons of Jokshan, did ‎not dwell with their brethren in their cities, and they journeyed about camping in the countries ‎and in the deserts even unto this day; and the children of Midian, son of Abraham, went ‎eastward of the land of Cush, where they discovered a large valley in the country of the east, ‎and they located there and built a city, and they dwelt in it. That is the land of Midian unto this ‎day. And Midian dwelt in the city which he built, with his five sons and all belonging unto him; ‎and these are the names of Midian's sons, according to their names and their cities: Ephah, ‎and Epher, and Chanoch, and Abida, and Eldaah. And the sons of Ephah were: Methach, and ‎Meshar, and Avi, and Tzanua. And the sons of Epher were: Ephron, and Zur, and Alirun, and ‎Medin. And the sons of Chanoch were: Reuel, and Rekem, and Azi, and Alyoshub, and Alad. ‎And the sons of Abida were: Chur, and Melud, and Keruy, and Molchi. And the sons of Eldah ‎were: Miker, and Reba, and Malchiyah, and Gabol. These are the names of the Midianites ‎according to their families; and afterwards the families of Midian spread throughout the land ‎of Midian. And these are the families of Ishmael, the son of Abraham, whom Hagar, Sarah's ‎handmaid, bare unto Abraham. - - And Ishmael took a wife from the land of Egypt, and her ‎name was Ribah, the same is Meribah. And Ribah bare unto Ishmael: Nebayoth, and Kedar, ‎and Adbeel, and Mibsam, and their sister Bosmath. And Ishmael disowned his wife Ribah, and ‎she went from him and returned to Egypt to the house of her father, and she dwelt there, for ‎she had been very wicked in the sight of Ishmael, and in the sight of his father Abraham. And ‎Ishmael afterward took a wife from the land of Canaan, and her name was Malchuth, and she ‎bare unto him: Nishma, and Dumah, and Masa, and Chadad, and Tema, and Yetur, and ‎Naphish, and Kedma. These are the sons of Ishmael, and these are their names, twelve ‎princes according to their nations; and the families of Ishmael spread forth, and Ishmael took his children and all the property that he had gained, together with the souls ‎of his household and all belonging to him, and they went to locate where they should find a ‎suitable place, And they went and dwelt near the wilderness of Paran and their dwelling was ‎from Havilah unto Shur, that is before Egypt as thou comest toward Assyria; and Ishmael and ‎his sons dwelt in the land, and they had chidren born unto them, and they were fruitful and ‎increased greatly. And these are the names of the sons of Nebayoth, the first born of Ishmael: ‎Mend, and Send, and Mayon; and the sons of Kedar were: Alyon, and Kezem, and Chamad, ‎and Eli. And the sons of Adbeel were: Cha mad, and Jabin; and the sons of Mibsam were: ‎Obadiah, and Ebedmelech, and Yeush—these are the families of the children of Ribah, the ‎wife of Ishmael; and the sons of Mishma, the son of Ishmael, were: Shamua, and Zecaryon, ‎and Obed; and the sons of Dumah were: Kezed, and Eli, and Machmad, and Amed; and the ‎sons of Masa were: Melon, and Mula, and Ebidadon; and the sons of Chadad were: Azur, and ‎Minzar, and Ebed melech; and the sons of Tema were: Seir, and Sadon, and Yakol; and the ‎sons of Yetur were: Merith, and Yaish, and Alyo, and Pachoth; and the sons of Naphish were: ‎Ebed, and Tamed, and Abiyasaph, and Mir; and the sons of Kedma were: Calip, and Tachti, and ‎Omir—these were the children of Malchuth, the wife of Ishmael, according to their families. ‎All these are the families of Ishmael according to their generations, and they dwelt in those ‎lands wherein they had built themselves cities unto this day.‎ And Rebekah, the daughter of Bethuel, the wife of Isaac, Abraham’s son, was barren in those ‎days, she had no offspring. And Isaac dwelt with his father in the land of Canaan, and the Lord ‎was with Isaac; and Arpachshad, son of Shem, the son of Noah, died at that time, in forty-‎eighth year of Isaac’s life; and all the days of Arpachshad’s life were four hundred and thirty ‎years when he died.‎

When the Holy One Blessed be He appeared to give Torah to Israel, He "thundered" the entire world on its inhabitants," as it is written (Psalms 29:3) "The voice of the L-rd upon the waters; the G-d of glory thunders. When the nations of the world heard the thunders all of them gathered near Bilam and said to him: It seems that G-d is going to destroy His world. He answered: Is it not already written (Bereshith 9:15) "And the waters will no more be a deluge to destroy all flesh"? They asked: What is this sound? He answered (Psalms 29:11) "The L-rd is giving oz to His people," oz being nothing other than Torah, as it is written (Iyyov 12:16) "With Him there is oz and might" — whereupon they responded: If so, "let the L-rd bless His people with peace!" (Psalms 29:11).

We have been handed over to the dominion of a force which after all originated in the regions of sanctity and purity, i.e. we have been subjected to their ראש, which is metaphor for their origin in Holy Spheres. These pagans are not allowed, however, to have sin-offerings presented on their behalf on the altar of the Holy Temple because their sin-offerings are impurity personified. All of this is the mystical dimension of the 70 bulls the Jewish people offered on behalf of the Gentile nations during the course of the holiday of Tabernacles as described in Numbers 29,14-34. It will be explained there in greater detail. While we have said that Esau was first-born from the physical aspect, i.e. that he was born first, we nonetheless look forward to the time of the redemption when it is he who will become the עקב, heel, not Jacob. When the Torah describes Jacob as holding on to the heel of Esau in Genesis 25,27, this is an allusion to Esau being the last of the שרים to have dominion over Israel at any time.

Moses said afterwards: -"Not a hoof will remain;" this was an allusion to the other "temporary" first-born, the spiritual representative of Esau, otherwise known as Edom. There is a special sign which proves that this שר has a hold on a holy domain. It is known that Esau is also called חזיר, the pig. The source for this is Psalms 80,14: יכרסמנה חזיר מיער וזיז שדי ירענה, "Wild boars gnaw at it and creatures of the field feed on it." The pig is known to stretch out its hooves as if to demonstrate that it possesses the marks of purity [Leviticus 11,7, although it does not chew the cud, the other mark of purity required. Ed.]. When the Torah describes Jacob as holding on to the heel of Esau at the time he was born, this is allegorical. It means that Esau does possess one mark of purity, and it is this mark of purity, his heel, read: its hoof, to which Jacob cleaves. Moses alluded to this mark of purity of Esau when he said that he would not leave a hoof in Egypt, "for from it we shall take to sacrifice to the Lord our G–d." This verse is parallel to the earlier verse in which Moses described how Israel would offer sacrifices on behalf of Pharaoh, or the שר של מצרים. The words "from it," indicate that something of Esau's is fit to be rendered as an offering to G–d. Israel would benefit from this, but Moses was not yet sure how and when that benefit would accrue to Israel, i.e. "we do not know what we shall serve the Lord until the time comes to prepare the offering." The basic benefit we derive from our own sacrifices cannot be assessed until the Hereafter, since no human eye has beheld the glory in store for us there. The true dimension of spiritual benefit reserved for us is known only to G–d Himself.

This does not preclude a change in the future. Jacob was אוחז בעקב "holding on to the "heel" (Genesis 25,26) i.e. to humility already from the moment he was born. This is also the mystical dimension of ויבא יעקב שלם, that "Jacob attained perfection" (Genesis 33,18). When Jacob was called ישראל because he prevailed in a struggle with the Divine, this is an allusion to the World to Come, a domain even closer to G–d than the domain of the angels. This is alluded to in Numbers 23,23 by Bileam who said: כעת יאמר ליעקב ולישראל מה פעל א-ל. "Jacob is told at once, Yea, Israel, what G–d has planned." [The author tries to demonstrate that when manipulating the spelling of the name יעקב the name ישרון which is the name used to describe the Jewish people on their highest spiritual level, can be obtained. When one omits the first letter of a "word" representing the "full" spelling of a letter such as the letter י being spelled יוד, this is called a concealed way of spelling the word, נעלם. In our example, if you spell the word יעקב "full" i.e י"וד-ע"ין-ק"וף ב"ית, and you then omit the letters I have highlighted i.e. י-ע-ק-ב, you will be left with ו"ד-י"ן-ו",-י"ת. The numerical value of the last 8 letters is 566, the same as the numerical value of ישרון. Ed.]. This is the mystical aspect of Isaiah 40,4: והיה העקוב למישור, "and the crooked will become straight," an allusion to the perception of Jacob as devious and engaging in deception as claimed by Esau. The "concealed" spelling of these names is a hint of the great good in store for the Jewish people. The three names יעקב-ישראל-ישרון correspond to the שלמות of Jacob in three areas: his body, גוף, his relationship with the material goods of this world, ממון, and his spiritual life, נפש (cf. Rashi on Genesis 33,18). These three areas are the subject of the manner in which we are to relate to G–d with love, i.e. "בכל לבבך, ובכל נפשך, ובכל מאדך. The body will be as much part of an everlasting life in the future we speak of as is the soul in our times. All the Kabbalists are agreed that this is so because the body has been created בצלם אלוקים, in the image of G–d. The names ישראל and ישרון allude to this dual "perfection" of body and soul, i.e. that both will gain everlasting life. The name ישרון symbolizes ישר, that G–d has created man ישר, upright, honest. He could not have done otherwise for ישרים דרכי ה', "the ways of the Lord are upright" (Hosea 14,10). It is relatively easy for a soul, רוח, to return to the Celestial Regions it has come from. When we speak about שלימות ממונו, the Torah means אלוהי כסף ואלוהי זהב לא תעשו (Exodus 20,23), that one must not elevate the value one places on silver and gold as something akin to a deity.

The verse (26,5) we have just quoted contains ten words corresponding to the Ten Commandments. When you examine the wording of the Ten Commandments you will find that it contains 172 words, the same as the numerical value of the word עקב, as pointed out by Baal HaTurim. You may ask: If this is so why was יעקב not called עקב? The answer is already alluded to when we read about Jacob's birth, when he is described as holding on to עקב עשו, the heel of Esau (25,26). The last three letters in Jacob's name are an indication that the sanctity, holiness expressed by the letter י in his name will prevail in the world only at the end of history, at the עקב, or סוף. The heel of Esau, however, the one that Jacob held on to, is symbolic of the serpent which hisses: it is the end of life, signifies darkness and death, as we have explained earlier. When the enmity that exists between the serpent and man is described in the Torah in Genesis 3,15: הוא ישופך ראש ואתה תשופנו עקב, "He (man) will strike at your head, and you (the snake) will strike at his heel," the Zohar writes on this verse that the word ראש refers to the first letter in the name יעקב, an allusion to the Ten Commandments. If Jacob observes the Ten Commandments, then he can successfully strike at the ראש, the head of the serpent and all that the serpent represents; but והיה כאשר תריד (Genesis 27,40) "when you will backslide in your service of G–d," then you (the snake) will strike at עקב, the part of the name יעקב when detached from the י and all that this letter stands for." If Jacob had not had the letter י in his name his name would have been associated only with elements derived from the סטרא אחרא, the negative side of the diagram of the emanations. When the Torah reports that וידו אוחזת, that "his hand was holding on to," the letters in the word for "his hand,” i.e. ידו, are the same as the letter יוד. The potential contained in the name יעקב, enabled Jacob to become ישראל, a name that was accorded to Jacob only after his successful refinement through harassment at the hands of Esau. The name ישראל is the pinnacle that the spiritually most refined people can achieve. It indicates that he had been able to contend with Heavenly forces and to prevail (Genesis 32,29). Onkelos translates this verse: "You have fought before G–d with man and have succeeded."

This is the key to the meaning of 32, 29: "Your name will not be said to be Jacob any longer but Israel." We must remember that at birth Jacob was named Jacob because his hand gripped the heel of Esau. Esau interpreted this as referring to עקבה, deception. He exclaimed in Genesis 27, 36: "Is he not rightly called Jacob since he has deceived me already twice?" There is a conceptual relation between what happened at the birth of these twins, what happened when Jacob bought the birthright, and again at the time he secured the blessing. At birth, Jacob did not want Esau to leave the womb first, for he, Jacob, considered himself the בכור, the firstborn. He claimed that distinction because Isaac's first drop of semen resulted in fertilization of the ovum that would produce him (cf. Rashi on 25, 26). Jacob was thus within his rights then when he tried to retrieve what he had been deprived of by resorting to עקבה וערמה, devious ways and trickery. It was Esau who used deviousness already at birth, by forcing his way out of his mother's womb first. What he experienced later at the hands of Jacob was no more than מדה כנגד מדה, tit for tat. Jacob took a leaf out of Esau's book and "donned" Esau's kind of garments. After Jacob died and was resurrected his name "Jacob" assumed a different meaning. Jacob, i.e. "heel," or result, consequence, is an allusion to the eventual permanent world which follows on the heels of the transient world in which the Esaus and their kind feel at home.

This is hinted at by Rashi in his comment on "He called his name Jacob," in Genesis 25,26. Rashi states there that the subject in the verse: "He called his name," is G–d Himself. At that point (33,20), G–d's own name applied to Jacob, seeing that after Jacob's "resurrection," what remained of him would be permanent, enduring.

From the womb. With this expression the prophet alludes to Jacob (comp. Hos. 12:4; in my commentary thereon I shall explain it), (I. E. takes the expression womb literally, and refers it to the incident recorded Gen. 25:26, in the account of the birth of Jacob and Esau.) or metaphorically to the time, when Israel was declared to be the people of the Lord.

‘All,’ includes the messianic era: It is hard to understand how ben Zoma bested the sages in this discussion since they were able to offer their own explanation of the word kol, ‘all,’ thus throwing into question his explanation as referring to the evenings. In the Mekhilta, this discussion continues between ben Zoma and the sages: Ben Zoma retorted to the sages: Will it be necessary to mention the Exodus in Messianic era? Do we not learn, “Assuredly, a time is coming” says the Lord “when it shall no more be said, ‘as the Lord lives who brought the Israelites out of Egypt,’ but rather, ‘as the Lord lives who brought the Israelites out of the Northland and out of the land to which He has banished them, (Jeremiah 16:14-15; also 23:8-9) ’” Rabbi Natan said, the words, ‘that brought us up and that led’ prove that even in the future they will mention the Exodus from Egypt . (In Jeremiah 23 the same verse contains a double expression “Who brought us up and who led us” Rabbi Natan understands one term referring to the Exodus and the other to the future redemption.) The passage in the Mekhilta goes on to offer proof texts for the opening blessing of the Amida (that we say, ‘the God of Abraham…Isaac…and Jacob…’) and the Grace after the Meal. (See Mekhilta Parshat Bo, 16) How then are we to understand Ben Zoma’s point of view? Elsewhere we learn that Ben Zoma held that in fact, the exodus will be mentioned in messianic time but the new redemption will be more essential and the Exodus will become secondary. Similarly, we learn regarding Jacob that even though he was given a new name, Israel, his old name was still used afterwards. Israel, however became his essential name and Jacob secondary. Yet if that is so then why do we say the God of Jacob in the opening blessing of the Amida – we should say the God of Israel since that is our forefather’s essential name! That is why the Mekhilta offers a proof text for the Amida in which the name of Jacob is used. Without a biblical citation we would have assumed that the opening blessing of the Amida should have said, ‘the God of Israel.’ It would seem then that Ben Zoma is in agreement with Rabbi Natan not only regarding the mentioning of the Exodus but in these other cases as well. The continuation of the discussion in the Mekhilta is relevant to Ben Zoma’s point of view. We learn that while it is a transgression to refer to Abraham by his previous name, Abram, the same is not true for Jacob/Israel. (BT Berachot 13a) The reason for this is that the name Jacob has a negative and a positive connotation in the Torah. He is called Jacob because he tricked (vaya’akveini) Esau and he is called Jacob because in the future he is destined to supplant Edom/Esau and rule over him, as was prophesized to Rebecca. (See Genesis 25:26 and 27:36) In the future when Jacob supplants his older brother then he will truly be Israel and not Jacob any more. It would seem that both names have a good connotation while the name Abram has no purpose at all. Similarly, we learn that by mentioning the exodus in the Birkat Hamazon that mentioning the Exodus is relevant at all times, night and day and that Ben Zoma’s explanation is correct.

ויאמר לא יעקב יאמר עוד שמך , remember that the name Yaakov has a connotation of “humiliation, degradation.” We encounter this when he was born when the Torah described him as holding on to his twin brother’s heel (Genesis 25,26). Such an activity as holding on to someone else’s heel is certainly creating an image of someone servile, someone in a degrading condition. After all, the heel is the very lowest part of the body. The name ישראל by contrast evokes the image of something superior. This is why the “angel” said: “you are entitled to be known by a name which conveys something lofty.” He gave as the reason for this change of name the fact that כי שרית עם אלו-הים ועם אנשים, that Yaakov’s intellectual life-force had proven to be equal to the intellect of disembodied spiritual beings even though his own intellect was still imprisoned within a body, This is the meaning of the words ועם אנשים. Actually, there had been no need for this word; if someone holds his own in a contest with divine forces he is most certainly understood to be even to or superior to any human contestant. The use of the words עם אנשים therefore adds a new dimension to our verse. Yaakov was very anxious to have confirmation that his own נפש השכלית, was on a par with that of disembodied spiritual creatures though his own spirit was still connected to his body.

From a more rational/scientific point of view we may detect a distinct pattern in the Torah sometimes choosing to refer to Yaakov by his original name and sometimes by his additional name. The name Yaakov applies to the physical part of Yaakov’s personality, matters connected to his terrestrial existence, whereas the name Yisrael refers to spiritual aspects of his personality, matters connected to his eternal existence in celestial regions. When Yaakov had first been given the name “Yaakov” the Torah stated that this reflected his holding on to the heel of his brother Esau (Genesis 25,26). We find the name Yisrael first used in connection with Yaakov having successfully contended with the celestial force representing his brother Esau (Genesis 32,29). It is therefore clear that the additional name Yisrael was intended principally to reflect Yaakov’s spiritual accomplishments.

AND IT SHALL COME TO PASS ‘EIKEV’ YE HEARKEN. Eikev means “because.” So also, ‘eikev’ (because) that Abraham hearkened to My voice. (Genesis 26:5.) And Rashi wrote: “If you will hearken even to the lighter commandments which a person usually treads upon with his ‘heels’ [i.e., those commandments which a person is inclined to treat lightly] then G-d will keep His promise to you.” (Rashi thus explains eikev as meaning “heel, footprint.” — The term “lighter commandments” thus means “lighter” in the sense that people regard them lightly because they think that the reward for their observance is of minor significance, and therefore, “they tread upon them with their heels,” so to say. But, as Scripture continues, these people are mistaken, since the reward for even these commandments is boundless.) Now Scripture mentions the ordinances [And it shall come to pass ‘eikev’ ye hearken to these ‘ordinances’] (In other words, according to Rashi, that the verse is speaking of the “lighter commandments,” the question arises why are the ordinances mentioned here? It must be that the sense of the verse is as follows: “If you will hearken to those commandments which a person is inclined to treat lightly, such as the ordinances about monetary matters — then etc.” Thus, the reason ordinances are singled out more than statutes and testimonies is that Scripture wants to teach us that we should not hold them in disdain despite the fact that they deal merely with monetary matters.) perhaps because he admonishes them not to be disdainful of the lightly-esteemed ordinances such as the laws pertaining to monetary matters. And the commentators (Ibn Ezra and R’dak.) have said that the meaning of the word eikev is that “in the end” there will be reward. Similarly, in keeping them [the ordinances of G-d] ‘eikev rav’ (there is [in the end] great reward). (Psalms 19:12.) The verse here is thus stating: “and the end [the ultimate consequence] of your hearkening to the ordinances and your observing them is that G-d shall keep the covenant and the mercy, and He will love thee. ” (Verse 13.) This is correct, for in the Sacred Language the beginning of anything is called rosh [literally: “head”], as it is said, ‘rosh’ (the beginning of) Thy word is truth. (Psalms 119:160.) So also is the leader of the generation called “the head of the people,” and the best of spices is called rosh. (Exodus 30:23. Take also unto thee ‘b’samim rosh’ (‘the chief’ spices).) Similarly, the conclusion of any matter is called akeiv (heel) as the Sacred Language adopts these figurative expressions from the human body; and thus “the head” is the beginning while “the heel” is the conclusion and end of the body. Scripture also speaks of the head and the tail (Further, 28:13: And the Eternal shall make thee the head and not the tail.) [with reference to people], figuratively using the body of the animal. And Onkelos rendered the word eikev as chalaf (“in exchange for”), like ‘cheilef’ (in return for) your service. (Numbers 18:31.) Onkelos thus made it an expression of “roundabout” [the end result of a series of events], derived from the verse, and ‘he’akov (the crooked) shall be made straight (Isaiah 40:4. — I.e., the return of the exiles to Jerusalem will be unimpeded.) — that is, the circuitous road which goes roundabout [will become a straight, level path]. So also ‘akubah’ of blood (Hosea 6:8.) means “it is surrounded and encircled” [with blood]. The verse here is thus stating [according to Onkelos]: “and it shall come to pass that the effect caused by your hearkening to the ordinances and your performing them will be that G-d will keep His covenant with you.” He has explained it well. A similar expression is ‘biglal’ (for the sake of) this thing (Further, 15:10.) which means “on account of,” from the word ‘v’gal’lu’ (and they roll) the stone. (Genesis 29:8.) Similarly it is my opinion that every expression of akeivah is a term denoting “circle” or “circuit.” Thus: ‘akov haleiv’ (the heart is deceitful); (Jeremiah 17:9.) ‘vaya’akveini’ (and he hath gotten the better of me) these two times; (Genesis 27:36.) but Jehu did it ‘b’akbah’ (in subtlety) (II Kings 10:19.) — all these being expressions of “rolling” and “circling.” Therefore they called Jacob “Jeshurun” (Further, 33:5. See also above, 2:10 (towards the end).) [from the root yashar (straight and upright)] because the opposite of “the deceitful one” is he who is “upright” [as indicated by the name “Jeshurun”]. Similarly, the end-part of the foot, called akeiv — as it is said, and his hand seizing ‘ba’akeiv (the heel) of Esau (Genesis 25:26.) — is so called because of its roundness, just as the [Sacred] Language calls the middle part [palm and sole] of the hand and foot kapoth, (Ibid., 4:11: And I gave the cup into ‘kaph’ (the hand of) Pharaoh. Ezekiel 1:7: ‘v’kaph’ (and the sole) of their feet.) because of their being shaped like golden kapoth (spoons). This usage [of the term akeiv] is common in the [Sacred] Language, just as the Rabbis have said in the Sifre: (Sifre, V’zoth Habrachah 343.) “At His right hand was a fiery law unto them. (Further, 33:2.) When the word came forth from the mouth of the Holy One, blessed be He, it would go by way of the right hand of the Holy One to the left of Israel, v’okeiv (and it encircled) the camp of Israel twelve miles by twelve miles.” So also is the expression: (Baba Kamma 113a.) “they come upon him ba’akifin,” meaning “with circuitous and subtle arguments,” like the word akeivin as these two letters [the veth and the fei] were considered by the Sages to be interchangeable, as I have already explained. (Leviticus 19:20. See also Exodus 15:10 — Vol. II, p. 198.) He mentioned these ordinances (According to Rashi who explained that the word eikev suggests “the lighter commandments” [as explained above] we understand why the verse singles out only these ordinances [and not the statutes etc.] because the ordinances, applying as they do to monetary matters, are often treated lightly by people; hence the need by Scripture to warn against it. But according to the interpretation of Onkelos and Ramban that eikev means “in return for,” and the verse refers to the reward for observing the commandments, the question arises why did Scripture single out only the ordinances? Ramban proceeds to answer this question: “He mentioned these ordinances in order etc.”) in order to warn exceedingly concerning the ordinances [i.e., judgments], for it is impossible that of a large nation, everyone be heedful of all commandments so as not to transgress any of them, and it is only through the judgments [of the court] that they establish [the firm authority of] the Torah, just as it says of them, and all Israel shall hear, and fear. (Further, 21:21.) Moreover, many people will have pity [and refrain from] stoning a man or burning him after the transgression had been committed, as it is said, Thine eye shall not pity him. (Ibid., 19:13.) Then also they might fear the mighty ones as well as those who lead astray, as it is said, ye shall not be afraid of the face of any man, for the judgment is G-d’s, (Above, 1:17.) and in the case of the false prophet it says, thou shalt not be afraid of him. (Further, 18:22.) He mentioned all these in the case of an inciter [to worship idols] saying, thou shalt not consent unto him, nor hearken unto him; neither shalt thine eye pity him, neither shalt thou spare, neither shalt thou conceal him, (Ibid., 13:9.) warning nor hearken unto him (Ibid., 13:9.) because of his misleading [you], neither shalt thine eye pity him (Ibid., 13:9.) because of the pity that compassionate people show towards the condemned, and neither shalt thou conceal him (Ibid., 13:9.) by remaining silent [and not presenting testimony against him] because of his might and fear of members of his family.

Why were the years of Ishmael mentioned in the Torah? For what purpose were we told the life span of that wicked man? In order to reckon through them the years of Jacob. As it is written: “And these are the years of the life of Ishmael, a hundred and thirty-seven years” (Genesis 25:17). How much older was Ishmael than Isaac? Fourteen years. As it is written: “And Abram was eighty-six years old when Hagar bore Ishmael to Abram” (Genesis 16:16). And it is written: “And Abraham was a hundred years old when his son Isaac was born to him” (Genesis 21:5). And it is written with regard to Jacob and Esau: “And Isaac was sixty years old when she bore them” (Genesis 25:26). Based on these verses, how old was Ishmael when Jacob was born? Seventy-four. How many of his years remained then until his death? Sixty-three, as Ishmael died at the age of a hundred and thirty-seven.

Rava said to Rav Naḥman: Let us derive from Isaac that one may wait a longer period of time, as it is written: “And Isaac was forty years old when he took Rebekah…to be his wife” (Genesis 25:20), and it is written with regard to the birth of Jacob and Esau: “And Isaac was sixty years old when she bore them” (Genesis 25:26). This indicates that one may wait twenty years. Rav Naḥman said to him: Isaac knew that he was infertile, and therefore there was no reason for him to marry another woman, as Rebekah was not the cause of their infertility.

Thus said GOD: For three transgressions of Edom, For four, I will not revoke the decree: (the decree See note at v. 3.) Because he pursued his brother (his brother I.e., an army of the descendants of Israel; cf. Gen. 25.25–26; 35.10; 36.1.) with the sword And repressed all pity, (repressed all pity Or “destroyed his womenfolk”; cf. Judg. 5.30. Change of vocalization yields “destroyed his wombs”; cf. v. 13.) Because his anger raged unceasing And his fury stormed (stormed Cf. Akkadian shamaru and Jer. 3.5.) unchecked.

In the womb he tried to supplant his brother; Grown to manhood, he strove with a divine being, (Cf. Gen. 25.26; 32.29.)

Each of you, beware of your friend! Trust not even your kinsfolk! For every sibling takes advantage, (every sibling takes advantage Or “every brother is a heel-grabber”; cf. Gen. 25.26; 27.36.) Every friend deals basely. (deals basely See note at Lev. 19.16.)

After that his brother came out, his hand grasping the heel of Eisov, and he [Yitzchok] named him Yaakov. Yitzchok was sixty years old when she [Rivkah] gave birth to them.

Afterward came forth his brother, and his hand had hold on the heel of Esau. And they called his name Jakob (Yaakov). And Izhak was a son of sixty years when he beget them.

How goodly are your tents, O Jacob, your dwellings, O Israel! (ibid. 24:5) Fear of G‑d is greatest when it is internal, when it is concealed and inapparent. This is not like the words of the prayer: “A man should always be G‑d-fearing inwardly as he is outwardly.” (This is the text used in a number of prayer books, such as nusach Sefard, commonly used by the Chasidim, and nusach Sefardi. However, the Ashkenazi prayer book, as well as the Chabad text, merely says: “A man should always be G‑d-fearing inwardly.”) This is the meaning of “How goodly are your tents, O Jacob,” which refers to the curtains that hung as a tent over the Tabernacle. It is good that your tents – your revealed side – should be Jacob, the simple level. However, “your dwellings” – that is, your internality – should be Israel, which is a lofty level. (In Midrashic and Kabbalistic texts, the name Jacob represents simplicity and the common folk, as the verse says, “And Jacob was a simple man…” (Genesis 25:27). The name Jacob is also from the word “heel” ekev, as in the verse: “and after that the second one came out, and his hand was holding the heal of Esau” (ibid. 25:26). The heel also represents the lowest levels. On the other hand, the name Israel was given to Jacob after he defeated the angel, and contains the letters li rosh – “He is a head to me.”) After I wrote these words, I heard the same thing in the name of the Rabbi Israel Baal Shem Tov, and I rejoiced. Zerizusa d’Avraham

The land upon which you lie, I will give to you… (28:13) Rashi states that G‑d folded up the entire land of Israel under Jacob’s head. (Based upon the Talmud, Chulin 9ab.) This means that Jacob would not have to travel from place to place to retrieve his sparks, but could find them in his place. (See the Baal Shem Tov on parashat Toldos: Genesis 25:27. Rabbi Yaakov Yosef of Polnoye explains: “This is accomplished through da'at, that is, when a person concentrates on the letters of his Torah study and prayers, and knows how to cull out the sparks that fell in the “breaking of the vessels,” by means of these letters.) Ben Poras Yosef, p. 18b

Yet Yaacov is praised as a “simple man” (Genesis 25:27), and we are directed to be “simple with Hashem your God” (Deuteronomy 18:13)—that same God Who is the source of wisdom, and one of Whose titles is “Wise.” This is true wisdom, pure wisdom. A wisdom that is simple and direct possesses a certainty.

Genesis 29,11. “Yaakov gave Rachel a kiss, etc;” ‎‎[note that the Torah does not refer to Rachel’s physical ‎appearance until verse 17 after Yaakov had already worked for ‎him for over a month. Ed.]‎ Genesis 29,17. “and Rachel was shapely and ‎beautiful.” At first glance it is surprising that the Torah ‎appears to link Yaakov’s falling in love with Rachel in verse 18, ‎ויאהב יעקב את רחל‎, “Yaakov loved Rachel,” to the description ‎of her physical assets in verse 17. Is it possible that Yaakov, the ‎most highly admired of our patriarchs, was attracted by Rachel’s ‎physical features, and that this is why the Torah reports matters ‎in this sequence? Our sages called our attention to Yaakov’s ‎message to his brother Esau in Genesis 32,4 where he told him ‎עם ‏לבן גרתי‎, ”I have remained a stranger while with Lavan, etc.” The ‎numerical value of the letters in the word ‎גרתי‎, equals 613, the ‎number of commandments in the Torah. Yaakov reminded his ‎brother that during the entire period that he spent in Charan he ‎had observed the Torah, and therefore had little to fear. A man ‎who could make such a statement certainly did not marry Rachel ‎because he was smitten by lust to possess her shapely body. ‎Anyone who observes the 613 commandments is well aware of ‎the statement by Solomon in Proverbs 31,30 that ‎שקר החן והבך ‏היופי‎, that external attributes such as physical beauty or even a ‎graceful walk, etc., are deceptive and offer no clue to the owner’s ‎character.‎ We must look further for the reason why the Torah made a ‎point of mentioning Rachel’s physical attributes. I have heard ‎from my revered teacher the Maggid of Mezeritch Dov Baer, of ‎sainted memory, that we must understand this as follows. We ‎know that the principal attribute used by Yaakov in serving the ‎Lord is the attribute known as ‎תפארת‎, harmony, located in the ‎center of diagrams of the 10 emanations, ‎ספירות‎. Any physical ‎matter on earth, containing a “spark” from this emanation, is ‎spiritually elevated by the presence of this spark, regardless of ‎how secular it is by nature. Through this spark of the attribute of ‎תפארת‎, its host is brought closer to its roots in the celestial ‎regions, and engages in some degree of service to the Lord.‎ We must look further for the reason why the Torah made a ‎point of mentioning Rachel’s physical attributes. I have heard ‎from my revered teacher the Maggid of Mezeritch Dov Baer, of ‎sainted memory, that we must understand this as follows. We ‎know that the principal attribute used by Yaakov in serving the ‎Lord is the attribute known as ‎תפארת‎, harmony, located in the ‎center of diagrams of the 10 emanations, ‎ספירות‎. Any physical ‎matter on earth, containing a “spark” from this emanation, is ‎spiritually elevated by the presence of this spark, regardless of ‎how secular it is by nature. Through this spark of the attribute of ‎תפארת‎, its host is brought closer to its roots in the celestial ‎regions, and engages in some degree of service to the Lord.‎ When the Torah (Genesis 39,13) reports that Joseph ‎וינס ויצא ‏החוצה‎, “fled and went “outside,” to escape the efforts of ‎Potiphar’s wife to seduce him, he did so because he realized that ‎that woman had used her mode of dress to lure him into a sinful ‎relationship (Yuma 35). She had employed whatever holy ‎spark she possessed in a reverse manner, instead of a means to ‎come closer to her Creator. When Joseph escaped from her ‎presence he took with him this “holy spark” thereby serving his ‎Creator and paving the way for this “spark” that had escaped ‎from the Shechinah to find its way back to its roots.‎ It is known that Joseph, though, of course also serving the ‎Lord, did not do so by using principally the attribute of harmony ‎as his father was in the habit of doing. However, at this critical ‎juncture, in his fateful seclusion with the wife of his master ‎Potiphar, he resorted to the attribute of ‎תפארת‎ as the means to ‎avoid sinning.‎ It is also known that every tzaddik who serves the Lord, ‎regardless of which of the attributes in the diagram of the ‎emanations he uses as his primary model, will be granted a vision ‎of the tzaddik who had made that attribute his primary role ‎model in serving the Lord. When the Talmud Sotah 36 ‎relates that at the critical moment before the seduction, Joseph ‎had a vision of his father, it is a vision of the emanation of ‎תפארת‎ ‎that the Talmud refers to as having been seen by Joseph.‎

whose way is perfect — This corresponds to “Yaakov, a man of perfection” (Genesis 25:27). [Yaakov] is the aspect of inner intelligence, as above. That is, to merit focusing on the inner intelligence of each thing—the aspect of “Yaakov, a man of perfection”—is achieved by means of the Torah. And this is:

And this is what our Sages said: “And you shall write them”—the writing shall be whole (Shabbat 103b). This corresponds to (Genesis 25:27), “Yaakov was a whole person.” For through him—“And he graced the city’s countenance”—there was a rectification of the coin.

Yitzchak is the wise son, for the name “Yitzchak” derives from the tzchok (joviality) and joy, and “A wise son makes his father rejoice” (Proverbs 10:1). Esav is the wicked son. Yaakov is the simple son, as is written (Genesis 25:27), “Yaakov was a simple man.” Yishmael is the son who does not know how to ask, for, as our Sages said: Yishmael repented (Bava Batra 16b). And the essence of repentance is the aspect of not knowing to ask—i.e., to repent and ask the Holy One for forgiveness regarding the unknown [sins]. This is the essence of repentance, as in (Psalms 69:5), “That which I did not steal, I must then return.”

… the pride of Yaakov — This is the vav in the middle of the aleph, the tent. It is the light that Moshe shone into Yehoshua, as is written (Genesis 25:27), “but Yaakov was a man of perfection who remained in the tents.”

“Let your eyes be on the field where they are reaping ….” (Ruth, 2:9) “Let your eyes be on the field” means the ability to expand outward. “Where they are reaping” means that surely it will be completed for the good. There is sowing, and there is reaping. “Sowing” is when one first accepts upon himself the yoke of the sovereignty of heaven. At that time he must constrict himself against running after the object of his lust. This is as it is said (in the third section of the Shema, concerning tsitsit, Bamidbar, 15:36), “so you will not seek out after your eyes and after your hearts.” On this it is said in the Tehilim (126:5), “those who sow in tears [will reap in joy].” “Tears” signifies constriction. This is understood in the laws of truma (tithes). The Gemara comments on the verse (Shemot, 22:28), “do not delay in giving the produce of your winepresses (Dima’acha the same as the word for tears, which Rashi says refers to required tithes).” There it says that even one grain of wheat that must be tithed is mixed into a measure of wheat that is exempt, then the whole measure must be tithed. (Hence the word for tear, Dima’a, signifies constriction and limitation.) This all concerns the time of sowing. However, in the time of reaping, when man’s heart is sufficiently refined, and he only desires that which is God’s will, then he is permitted to extend as befits his will. On this it says, “let your eyes be on the field where they reap,” meaning that in the time of reaping it is permitted to seek out after your eyes. (Or, where your desires lead you.) “Field” signifies expansion into one’s desires. This is why Eisav was described as (Bereshit, 25:27) “a man of the field,” for he went after his heart with all of his desires. However, before one has purified his heart, it is forbidden to expand outward. Then at the time when his heart is refined, it is called “the scent of a field that God has blessed.” (Which Yitzchak said of Yaakov when he blessed him.) (In this sense, “field” refers to the ‘energy field’ emanating form the heart – which extends much further than even the energy field of the brain. [Hagahot Peretz])

“… and there he built an altar to Hashem, and he called in the name of Hashem.” (Bereshit, 12:8) The first test Avraham Avinu encountered was “lech l’cha,” “get thee away.” This represents poverty and constriction (that the journey would cause), for it must be first clarified in man that he will not hold grudges against God. Rather he should ask of God that He not bring him into dire straits, God forbid, which would cause a man to go against the His ways. Poverty means one who is not happy with his portion but rather seeks excessive luxury, and for this he must ask from God that he not covet luxury. As it is said of Yaakov (Bereshit, 25:27), “Yaakov was a simple man,” meaning that he was complete in his soul without any desire for excesses, just accepting everything with love according to the will of the blessed Creator. This was the prayer of Avraham Avinu at his first test, that he be happy with his portion and not experience any dire poverty, and this is the meaning of “and he called in the name of God,” that poverty not divert him from the God’s path. Therefore when he returned from Egypt it was said, “and Avram was very heavy [with cattle and silver and gold]” (Bereshit, 13:2). After he was completely clarified concerning poverty through his first test, it is said, “very heavy,” an expression related to seriousness. In his soul he feared wealth, like the prayer of King Shlomo (Mishlei, 30:8), “give me neither poverty or riches.” And with Lot the expression kaved, “heavy,” is not used. Rather it says, “and Lot, who went with Avraham, had sheep,” etc., and “had” (haya) always signifies rejoicing, for he had no fear whatsoever. This was not so with Avraham where it is written “heavy,” because of his fear. Therefore it follows immediately with, “and he went on his journeys … and there he called in the name of Hashem” (Bereshit, 8:3–4), for here too his soul feared wealth, as mentioned above. Thus he was clarified in all these matters.

The Zohar writes concerning the goal of human completeness (Yitro 78b-79a): “You shall see the work of God that I shall do, it is awesome.” (Shemot, 34:10) Rabbi Elazar said, “It is the completion of everything.” … “It is awesome,” refers to Yaakov, (In the first of the eighteen benedictions we say, “God of Avraham, Yitzhak, and Yaakov, the Great, the Mighty, and the Awesome God.” “Awesome” (norah) signifies the main quality of the patriarch Yaakov, who thus represents a complete fear of the awesome power of God. It was Yaakov, after his dream of the ladder, who said, “how awesome (norah) is this place!” (Bereshit, 28:17) ) the ish tam, the man complete in all his attributes. (Generally, in the Zohar, Yaakov Avinu represents the Torah, or the sefirah of Tiferet, which is beauty, balance, and pride. Yaakov and Tiferet also represent completeness. See Bereshit, 25:27, “Yaakov was an ish tam (wholehearted, simple, complete), dwelling in tents.” Yaakov further represents completeness, in that all of his children were completely righteous, as opposed to Avraham who begat Yishmael and Yitskhak who begat Eisav.) Wherever you find completeness, it is called “awesome.” … The fear of God rests only in a place of completeness. (“A place of completeness” – see note 185.) And in the Zohar, Parshat Shlach (51b): “You have established equity” (Tehillim, 99:4). This is the “middle bar” (Shemot, 26:28), (This was inserted in the midst of the boards comprising the walls of the tabernacle.) signifying the Holy One, blessed be He. (In the Zohar, the term “the Holy One,” refers to the sefirah of Tiferet, which corresponds to Yaakov, the Torah, and the trait of “completeness.”) Rabbi Yitzhak said, “This is Yaakov.” It is really all the same matter. If the king is complete in all aspects, clearly his knowledge is complete in all aspects. What is the way of this king? He shines continually as the sun, for he is complete. When he judges, he judges for the good and for the bad. When a wise person sees the king’s face shining, he says, “Certainly the king is complete in all aspects; his knowledge is complete and his completeness is above all others. In this shining light of his face I see that he is judging more than I see, yet it is covered.” … So too, the Holy One, blessed be He, is ever complete … For this reason, one must take great care to guard himself from Him. (Meaning to honor God and adhere to His commandments. ) Fear that is not rooted in the Torah can fall to the low level of the fear of deficiency, as mentioned above. This is as the Tikkunei Zohar, above, explained the verse, “Another withholds unduly, but only comes to lack.” However, the true fear of God, rooted in the Torah and based on faith, is called, “the completion of holy faith.” This is as it is written in the Zohar (Yitro, 79a): What is the meaning of the verse (Bereshit, 28:17), “And Yaakov feared, and said, how awesome (norah) is this place!” What did Yaakov see that he could only describe as dreadful and awe-inspiring (norah)? He saw the absolute completion of holy faith which existed in that place, just as it is above in the upper worlds. Every place that is at such a level of perfection is called, “awesome (norah).” (That is, perfect faith results in an exalted type of fear, more correctly known as “awe.”) The Torah is the straight path, and is called the “book of yashar,” (Yashar means straight, direct, even.) as it is written (Shmuel 2, 1:18), “Is it not written in the book of yashar?” The Torah comes from the middle column, (There are three columns in the array of the ten Sefirot – right, left, and middle. The middle column joins and synthesizes the opposing forces of right and left, .) and is whole, for one who grasps onto the Torah lacks nothing. This is because it straightens and balances a person’s attributes so that he is not steeped in any one extremity, which is what brings him to deficiency. If a person is subjugated to any one of his attributes, and thereby lacks the strength of mind to balance its power and prevent it from becoming extreme, then the attribute is deficient, even if it is a good trait that could otherwise be the source of good behavior. If this attribute is taken to its extremity, and then becomes an involuntary mode of behavior, without any reckoning or deliberation, then the attribute, albeit good, will be used in the wrong way. (This relates to the teaching of the Izhbitzer that there are no bad attributes, only bad applications of good attributes. For example, as R. Gershon Henokh explains here, kindness is neither an inherently good nor evil trait. Used correctly, it is good, but used improperly, as in the case of one who shows kindness to evil-doers, the trait becomes a sin. (This explains the Izhbitzer’s vindication of the sins of various biblical characters. According to him, they never intentionally sinned, but only mistimed the use of certain attributes.) The goal of the Torah is to produce perfected and balanced human beings (symbolized by Yaakov, Tiferet), who always know how to use their character traits in the right way, according to the needs of the situation. An imbalanced person, on the other hand, becomes stuck in a certain mode of behavior, and is unable to deviate from it, even when the situation calls for an alternative approach. This person is deficient in the other traits – a lack that engenders within him a fear of situations in which his innate character trait cannot apply. (See note 177, above.) According to Rav Mordechai Yosef, this person may objectify his lack in the form of an idol, which he will fear, though what he is actually fearing is his own, innate deficiency (his “dark side”). Thus, in praying to the idol to be saved from that which he fears, he is really only praying to his own fear and deficiency. This approach is most likely a Hasidic interpretation of the Kabbalistic concept of the death of the seven Edomite kings (based upon Genesis 36). Each king symbolizes a different trait, or sefirah, used by God to create the world. Nonetheless, these traits were flawed, inasmuch as each one sought to be an exclusive conduit for God’s creative energy: be it Hesed (Love), Gevurah (Severity), or Tiferet (Mercy). This led to the “breaking of the vessels,” and the current, fallen nature of reality, which demands repair. Each “king” said, “I, and only I, will rule.” However, the verses in Genesis do not record the death of the eighth king, Hadar, and they also mention that he had a wife (Meheitavel). In other words, he was the only one who made room for another perspective; thus he did not “die” (i.e. the trait did not shatter), and represents the attribute of “tikkun,” or rectification. This led to the new emanation of the sefirot in which each one contains all ten: love contains wisdom; understanding contains balance, and so forth. In this way, by adapting and being flexible, the vessels could contain God’s light and the world could survive. In the psychological terms used by R. Gershon Henokh, a person on the level of the seven kings will exhibit an inflexible commitment to one particular character trait, and lack the ability to negotiate situations that are not suited to that attribute; whereas the rectified approach means using the whole variety of shades of love, fear, etc, and adapting and relating to the plethora of stimuli one encounters in the world.) Take, for example, the trait of kindness, which is clearly a good attribute. However, when it is used indiscriminately and bestowed generously upon cruel people, it becomes destructive; for there is no greater evil than acting kindly toward the cruel. (This is based on the aphorisim of the Midrash (Kohelet Rabbah 7:16): “One who is kind to the cruel will eventually be cruel to the kind.” ) One who errs in this way upholds and even strengthens destructive forces in the world. Clearly, every attribute must be used with clear and conscious deliberation, at the proper time and in the proper place. In this way, he may “establish equity” (As in the verse from Tehillim, 99:4, cited above. ) in every aspect of his behavior, according to the approach of the Torah. Then, he will be complete and lack nothing. (Lacking nothing, he will be free from the lower level of fear. His actions will all be balanced and in line with God’s will. His fear of God will be like that of Yaakov – norah – an expression of awe and faith.) Above all, the greatest deficiency a person can have is a lack of emunah (faith). On this it is written in the Zohar (Vayikra, 16b): “And it shall be, because he has sinned and is guilty…” (Vayikra, 5:23). Because of this, God withdraws from everything; then God, so to speak, does not exist in creation, and Knesset Yisrael (Knesset Yisrael means the “Congregation of the people of Israel,” and is synonymous with the Shechinah, the sefirah of Malchut, the attribute of faith, and the Divine presence which rests upon the Israelite nation. One could say, “God/the Shechinah/faith is hidden from that place.” ) has left her place. This is as it is written (Yeshayahu, 7:28), “Emunah has perished.” That means that Knesset Yisrael has perished. (Meaning, separated from her place.) Of this it is said (Tehillim 92:3), “To speak of Your emunah in the nights.” (“Speaking of your faith at night,” means that if one has true faith, then even after the sin, when man sits in darkness, so to speak, he can still amend his ways and return to God. )

[Moreover,] regarding the verse, (Joshua 2:12) “And you shall give me a sign (Ot-אות) of truth,” it states in the Zohar, (Zohar III 2a; Also see Sefer HaMaamarim 5565, Vol. 1, pg. 368.) “This is the letter (Ot-אות) Vav-ו.” This is the aspect of Yaakov who is the middle line, “The middle beam… [that passes through from one end to the other”]. (Exodus 26:28; Also see Zohar II 175b. Similarly, it states (Genesis 25:27), “And the boys grew: and Esav was a cunning hunter, a man of the field; while Yaakov was a pure man (Ish Tam), dwelling in tents.” It is explained (Zohar I 146a) that the word “tents - Ohalim” is plural and teaches us that the aspect of Yaakov (Tiferet) dwells between the tent of Avraham (Chessed) and the tent of Yitzchak (Gevurah).)

ויגדלו הנערים, “the lads grew up;” Rashi comments on this statement that they had attained the age of 13 at this point. During the years prior to this they did not show signs of developing radically different from one another. Until that age they had both been tutored by their father and been trained in how to become wholesome personalities, as pointed out in Bereshit Rabbah 63,10. It is pointed out there that as of that age the father may thank the Lord that he has been relieved of the burden of raising his children. [Every father nowadays recites this blessing at his son’s bar mitzvah. Ed.] The deeper meaning of this is that from that day on a father is no longer held accountable for sins committed by his children. You might object by arguing that at the time of the sale of the birthright the children must have been at least 15 years old, seeing that our sages interpret the dish of lentils that Yaakov had cooked as having been the meal offered on the occasion of their grandfather Avraham being buried at the age of one hundred and seventy five, and they added that the reason that Avraham did not live to be one hundred and eighty, was to spare him the anguish of seeing his grandson Esau going astray spiritually. We know from the Torah that Avraham had been one hundred years of age when Yitzchok was born, so that at his death the children of Yitzchok must have been 15 years of age. The answer given by the midrash to this argument is that Esau had succeeded in keeping his wicked deeds secret or misrepresenting them as good deeds for two years.

איש יודע ציד, “his vocation was to use trickery to achieve his ends.” Trapping and hunting wild beasts cannot be done successfully without first deceiving those beasts[, as man is physically weaker than they are]. The expression is also used by the Torah as Yitzchok, in due course, would ask Esau: הביאה לי ציד, “bring me some venison.” The Torah therefore had to tell us first that Esau had become a hunter of venison by profession.

יושב אהלים, “according to the plain meaning this means that Yaakov tended sheep i.e. slept in tents as the sheep graze where they find meadows. Compare Genesis 4,20, אבי יושב אוהל ומקנה, “the founder of nomads tending sheep and cattle.” Another reason for describing Yaakov in such terms is that he was going to make his livelihood as a shepherd while at Lavan for 20 years.

ויגדלו הנערים, “the lads grew up;” according to Rashi and the Midrash, as long as the twins had not attained the age of 13 one could not tell their characters apart. As soon as they reached that age it became evident that they pursued totally different objectives in life. The matter can be compared to thorn bushes growing up next to myrtles. Until they have developed, they look alike and neither emits any fragrance. After a while, the fragrance emitted from the myrtle distinguishes it drastically from the thorns of the thorn bushes. You might question that according to Rashi, Esau was only thirteen years old when he already chose to worship idols, while the same Rashi claims that when Esau sold his birthright he was `15 years old on the day of Avraham’s burial, and he claims that Avraham died five years earlier than originally decreed by G–d to spare him watching his grandson become an idolater; how can these two statements be reconciled, if Esau became an idolater already at the age of thirteen? This question has actually been raised in the Jerusalem Talmud! The answer given there is that Esau hid his idolatry for two years so that during the last two years of his life, Avraham had not become aware and grieved by it. As soon as Avraham died, Esau no longer hid the fact that he had become a heretic.

A CUNNING HUNTER. Esau was constantly practicing deception, for most animals are trapped through trickery. (Scripture’s purpose in telling us at this point that Esau was a hunter is to inform us that Esau was a cunning and deceptive individual (Weiser).) Jacob was his antithesis, because he was a man of integrity. (The Hebrew ish tam is translated by J.P.S. as a quiet man. However, according to I.E., as Jacob was the antithesis of Esau, the deceiver, the term tam should be rendered as honest, sound, as in that man was whole-hearted (tam) and upright, and one that feared God (Job 1:1).) They also differed in that Esau was a man of the field and Jacob a man dwelling in tents. It is possible that the meaning of dwelling in tents is like dwell in tents and have cattle (Gen. 4:20). (It does not meant that Jacob was a homebody, but that he was a keeper of herds and flocks. Jacob set up tents in order to be close to the flocks (Weiser).)

ויגדלו הנערים, “the lads grew up.” According to Bereshit Rabbah 63,10 after Esau attained the age of 13 he frequented houses of idolatry while Yaakov frequented Torah academies. Our sages in the same Midrash also said that Rivkah had experienced similar experiences during her pregnancy. Whenever she passed either one of the aforementioned institutions one of the fetuses within her seemed anxious to emerge. There is a verse in Jeremiah 1,5 בטרם אצרך בבטן ידעתיך, “even before I formed you in the womb I already appointed you (as a prophet).” From this verse we see that distinct prenatal tendencies are not mere figments of our sages’ imagination. Psalms 58,4 זרו רשעים מרחם, “the wicked are defiant even while in the womb,” confirms this piece of psychological insight.

ויהי עשו יודע ציד איש שדה, ויעקב איש תם יושב אהלים, “Esau became a hunter, a man of the field, whereas Yaakov was a simple man a dweller in tents.” This verse conveys the fact that though the brothers were twins they had totally different interests in life. Esau pursued the material pleasures available in life whereas Yaakov was of a philosophical bent. This is why the Torah characterises the difference in the two phrases that Esau was a man of the field, i.e. a man dedicated to the earth, the physical. This is why later on he is called אדום, a word closely reminiscent of אדמה, earth. It is a well known fact that if man dedicates himself to the pursuit of the pleasures which life has to offer, this estranges him to G’d and makes it difficult for him to serve the Lord at the same time as he is busy pursuing his major concerns. Making earthiness a priority must result in making godliness a secondary concern. We see this best reflected when Esau sold the birthright and the Torah (25,34) describes this in a few words: ויאכל וישת ויקם וילך, ויבז עשו את הבכורה, “he ate, he drank, he arose and went of his way; thus Esau demonstrated his disdain for the birthright.” Anyone who is characterised by this negative virtue will eventually find himself deceived. [I believe the author means that sooner or later such people will be disappointed in what they had expected out of life. Ed.] In the case of Esau we find him describing himself as deceived twice when he said to his father (27, 36) “and he (Yaakov) has tricked me twice, he took my birthright and now he has taken my blessing.” Whatever pleasures and satisfactions such people do experience are only temporary and the time will come when they rue their former lifestyle and they cry out bitterly when they realize that “life” has deceived them. This is what Solomon had in mind when he said in Proverbs 5,3-4: “for the lips of an immoral woman drip honey; her mouth is smoother than oil. But in the end she is bitter as wormwood, sharp as a two-edged sword.” This is precisely the lifestyle of Esau and all those who support him. The philosophy and lifestyle of Yaakov are diametrically opposed to this, for someone characterized as איש תם and as יושב אהלים is the antithesis of someone described as יודע ציד, איש שדה. Not only this, whatever Esau was willing to give up, i.e. to sell, Yaakov was anxious to buy. When the Torah speaks about the dish of lentils, something round, always returning to its beginning, this merely illustrates the concept of the pursuit of the pleasures of this world. This physical universe and all the phenomena in it are constantly being recycled, as Solomon said already at the beginning of Kohelet: “there is nothing new under the sun.” What is perceived as progress, eventually is seen to be merely a retread of something old. Yaakov who had perceived this was therefore anxious to sell such “merchandise,” in return for something which promised enduring progress. The instrument of securing this spiritual progress is the birthright, as it represents the privilege of performing service for the Lord in sacred precincts. Know that seeing the Torah had described both Esau and Yaakov already as איש, i.e. adult, mature in years, it is clear that they must have been at least 13 years of age at the time Yaakov bought the birthright from his twin brother. If, as the Midrash told us, Avraham died five years early in order not to experience how Esau displayed his disdain for spiritual values, this means that the brothers were 15 years old at the time the sale of the birthright took place. Avraham was 160 years old at the time Yaakov and Esau were born. He died at the age of 175, i.e. at a time when his grandchildren were 15 years of age. There is also an allusion in our verse that people such as Esau are slated for Gehinom whereas people such as Yaakov are destined for Gan Eden. We read in Bereshit Rabbah 65,22 that when Yaakov entered Yitzchak’s room in order to receive the blessing, Gan Eden entered with him. On the other hand, when Esau entered the same room a little later, Gehinom entered with him. We have a Midrash Tanchuma Parshat Tzav, 2 which expresses a similar sentiment when the author writes that the words היא העולה, ”it is the burnt-offering” (Leviticus 6,2), are a reference to a nation which is totally אדומית, wrapped up in earthly concerns, and which elevates itself as is written in Ovadiah 4, “even if you rise as high as the eagle I will bring you down, על מוקדה, on the site of the altar where the fire is burning.” The word is a reference to the fires of Gehinom in the hereafter. The words of Daniel 7,11 apply to such people ויהבת ליקדת אשא, “and consigned to the fire’s burning.”

ויעקב איש תם, “and Yaakov was a straightforward man.” Actually, the Torah should have written: ויעקב היה איש תם. This would have corresponded to the line ויהי עשו איש יודע ציד, or ויהי הבל רועה צאן (Genesis 4,2). On the other hand, there too Kayin’s vocation is described in the terms וקין היה עובד אדמה, “Kayin had become a tiller of the soil.” Why these changes in describing the development of the respective people and their vocations? The expression היה, “he was,” or “he had become,” is used in connection with Esau as he had been called “Esau” already at birth and he remained Esau until the day he died. Just as Esau’s name did not change so his character did not undergo any change either. Not so Yaakov, who eventually qualified for the name Israel (Genesis 35,10). This is why the word היה, or ויהי would not have been appropriate in connection with describing his vocation. When G’d changed his name, He emphasised the permanence of that change by using the very word יהיה, (a form of הויה) which the Torah had avoided using earlier. Furthermore, actually the Torah should have written: ויעקב איש אמת, “and Yaakov was a man of truth.” His principal characteristic was אמת, “truth.” This is what Michah was at pains to point out when he said (Michah 7,20) תתן אמת ליעקב, “Grant truth to Yaakov, kindness to Avraham, etc.” Instead the Torah added the word תם to describing Yaakov as a יושב אהלים, “a dweller in tents,” a student of Torah, in order to already hint at that quality אמת by attributing to him two of the three letters in that word. The letters תם also allude to the quality of being מכריע, reconciling apparent contradictions and deciding on a certain path. The quality is known as תיומת. We encounter the word in connection with the adhesion between two leaves in the Lulav. The quality is one which reconciles opposites and pursues a middle of the way between the two extremes. In this instance Yaakov combined the major characteristics of his grandfather Avraham, i.e. חסד, love, and the major characteristic of his father i.e. פחד or גבורה, and he moulded them into a viable combination. This is why he succeeded in raising 13 children all of whom remained true to his heritage. You are aware that the numerical value of the letters in the name Yaakov (182) when combined with 4 letters of the Ineffable Name (each counted as 1) amount to 186. At the same time, the numerical value of the letters in that Ineffable Name when squared also amount to 186. This may be the reason why Rabbi Akivah said that קוף=the name of G’d.

יושב אהלים, “a dweller in tents.” The plain meaning of the text is that Yaakov spent his time in the tents of Shem and Ever, i.e. in their academies. A kabbalistic approach to the words: The reason the Torah speaks about the word “tents” in the plural, i.e. אהלים, seeing hat most people dwell in only one tent at a time, is that Yaakov demonstrated that one could live in the tent of the “higher” regions and in the tent of the “lower” regions of the universe simultaneously; We have been taught already (Bereshit Rabbah 68,12) that the countenance of Yaakov is engraved on the throne of G’d. In view of this, the expression יושב אהלים (404) is equivalent to the numerical value of the words יושב הכסא, “The One who sits on the Throne.”

ויגדלו הנערים, as soon as they grew up their activities diverged completely from one another, one concentrating on mundane activities, activities which showed immediate profitable results, the other concentrating on the acquisition of knowledge, wisdom, i.e. abstract matters. One was an extrovert, at home in the fields, mountains, etc, whereas the other was an introvert as reflected in the term יושב אהלים.

אהלים, the reason why the Torah wrote this word in the plural mode is because Yaakov studied with any wise man he came across. He was indiscriminating in this regard, being totally devoid of deceit or evil, wanting only to amass knowledge.

יודע ציד, hunting venison and retrieving the animal to serve as food.

יושב אהלים, tending his father’s flocks as we explained already in connection with 4,20 יושב אהל ומקנה.

ויגדלו… ויהי עשו AND THEY GREW … AND ESAU WAS — So long as they were young they could not be distinguished by what they did and no one paid much attention to their characters, but when they reached the age of thirteen, one went his way to the houses of learning and the other went his way to the idolatrous temples (Genesis Rabbah 63:10).

יודע ציד A CUNNING HUNTER literally, understanding hunting — understanding how to entrap and deceive his father with his mouth. He would ask him, “Father how should salt and straw be tithed”? (Genesis Rabbah 63:10) (although he knew full well that these are not subject to the law of tithe). Consequently his father believed him to be very punctilious in observing the divine ordinances.

איש שדה A MAN OF THE FIELD — Explain it literally (i.e., not in a Midrashic manner): a man without regular occupation, hunting beasts and birds with his bow.

תם A PLAIN MAN — not expert in all these things: as his heart was his mouth (his thoughts and his words tallied). One who is not ingenious in deceiving people is called תם plain, simple.

יושב אהלים DWELLING IN TENTS — the tent of Shem and the tent of Eber (Genesis Rabbah 63:10).

ויגדלו וגו׳. Unsere Weisen, die nirgends Anstand nehmen, auf die kleinen und großen Irrtümer und Schwächen in der Geschichte unserer großen Väter aufmerksam und sie dadurch erst recht lehrreich für uns zu machen (siehe das zu Kap.12, 10 Bemerkte), geben auch hier durch eine Bemerkung einen Fingerzeig, wie der schneidende Gegensatz unter den Enkeln Abrahams nicht sowohl in der Anlage, als in der fehlerhaften Erziehung seinen eigentlichen Ursprung genommen haben dürfte. So lange sie klein waren, achtete man nicht auf die in ihnen schlummernde Verschiedenheit (siehe V. 24), ließ beiden eine ganz gleiche lehrende und erziehende Behandlung angedeihen und vergaß die große, große Erziehungslehre: חנוך לנער על פי דרכו וגוי, jedes Kind nach der in ihm schlummernden Anlage und der daraus sich für die Zukunft entwickelnden Eigentümlichkeit für das eine reine Menschliche und Jüdische zu erziehen! Die große jüdische Aufgabe ist eins und einfach nach ihrer Grundbedeutung, aber in ihrer Verwirklichung so reich und mannigfach wie die Verschiedenheit der Menschenanlagen und die dadurch bedingte Mannigfaltigkeit des Lebens.

Als Vater Jakob die Stämme unseres künftigen Volkes in seinen Söhnen um sein Lager erblickte, da umstanden ihn nicht nur künftige Priester und Lehrer, da stand der Levitenstamm, der Königsstamm, der Kaufmannsstamm, der Bauernstamm, der Kriegerstamm, da stand das Volk in allen seinen mannigfaltigsten Eigentümlichkeiten und Lebensentwicklungen vor seinem Geistesblick, und alle segnete er sie, und איש כברכתו ברך אותם, und jeden nach seiner Eigentümlichkeit, mit und in seiner Eigentümlichkeit segnete er sie. Denn der mit Abraham gestiftete Gottesbund will ein ganzes, frisches, volles Volksleben für Gott gewinnen, ein ganzes Volksleben mit allen seinen mannigfaltigen Lebensgestaltungen für die eine große Aufgabe gewinnen: לשמר דרך ד׳ לעשות צדקה ומשפט. Da soll die Kraft und der Mut nicht minder wie der Gedanke und das Gefühl ihre für Gott arbeitenden Träger haben, und alle in den verschiedensten Wegen des Berufs sollen die eine große Gesamtaufgabe lösen.

Eben darum aber muß jeder "על פי דרכו" nach der aus seiner Anlage voraussichtlichen Lebenszukunft auf verschiedenem Wege für das eine große Ziel erzogen werden. Einen Jakob und Esau auf derselben Schulbank, unter denselben Lebensgewöhnungen, in gleicher Weise etwa für ein studierendes, denkendes Leben unterrichten und erziehen zu wollen, hieße: mit Sicherheit den einen verderben. Ein Jakob wird mit immer steigender Lust aus der Quelle der Weisheit und Wahrheit schöpfen lernen, ein Esau aber kaum die Zeit erwarten können, wo er die alten Bücher, zugleich aber auch eine ganze Lebensbestimmung hinter den Rücken wirft, die er nur einseitig und in einer Weise kennen gelernt, für welche er in seinem ganzen Naturell keine Anlage findet.

Hätten Isaak und Rebekka in Esau hineingeschaut und sich früh gefragt, wie kann selbst ein Esau, wie kann die Kraft und der Mut und die Gewandtheit, die in ihm schlummert, zur Betätigung im Dienste Gottes gewonnen, und der künftige גבור nicht ein גבור ציד, sondern in Wahrheit ein ׳גבור לפני ד werden: es hätten Jakob und Esau mit ihren ganz verschiedenen Anlagen doch im Geiste und im Leben Zwillingsbrüder bleiben, es hätte früh schon Esaus Schwert mit Jakobs Geist sich vermählen können, und wer weiß, welch eine andere Gestaltung dann die Gänge der Zeiten genommen hätten. So aber: ויגדלו הנערים, erst als die Knaben Männer wurden, war man überrascht, aus einem Mutterschoße, aus derselben Pflege, Erziehung und Schule so völlige Gegensätze hervorgehen zu sehen. Vergl. Jeschurun Vlll, S. 153 u. ff.

Sowie bei Jakob das אש תם die Gemütsart, und יושב אהלים die Berufsart bedeutet, so ist auch wohl bei Esau das איש יודע ציד: die Bezeichnung der Gemütsart, und איש שדה: der Beruf.

Wir haben schon bei Nimrod, als dessen geistiger Erbe Esau erscheint, den Begriff צוד in seiner Verwandtschaft mit סור betrachtet. Wie סור das in sich Tragen eines verschwiegenen Planes bis zur Zeit der Ausführung bedeutet, so erhält צוד nur noch die Nuance der Schwierigkeiten überwindenden Ausführung. Der צַיָד muß es verstehen, äußerlich ganz unschuldig zu erscheinen und den Gedanken des Verderbens still im Herzen zu tragen. Es ist die vollendete Übung der Tücke, in einem anderen Gebiete: der Diplomatie. Esau verstand die Jagd, die Kunst der Selbstbeherrschung im lauernden Selbstinteresse. Die ganze oben angedeutete, seinem Naturell so widerstrebende Erziehungsweise, die ihm geworden, die sein eigentliches Naturell nur zur Zeit abwartenden Geduld zurückdrängte, konnte einer solchen Richtung nur Nahrung gewähren. Diese Sinnesart führte ihn dazu, איש שדה zu werden. Gerade dadurch, daß man ihn früher an die "Schulbank" geschmiedet hatte, war er nun jetzt aus Widerwillen ganz draußen. Dem gegenüber war Jakob אש תם, ein Mensch, der nur eine Richtung kennt und dieser sich ganz hingibt, in seinem ganzen Wesen nur eins. Er ging auf in das Streben, als Abrahams Enkel, Isaaks Sohn, seine Aufgabe zu erfüllen, und deshalb wurde er ein יושב אהלים, ein Mensch, der die höchste Aufgabe in Lösung der in Menschenkreisen zur Übung und Entfaltung kommenden Erkenntnis und Erfüllung — sowie er als Mann zuerst dort, im Menschenkreise, die höchste Offenbarung des göttlichen Waltens erkannte und lehrte — יעקב קראו בית.

איש שדה, an expert farmer.

יושב אהלים, the plural mode indicates that the Torah speaks of two distinctly different kinds of tents; one is the tent used by shepherds, the other the tent described as בל-יצען described in Isaiah 33,20, (a reference to Jerusalem or the Temple). The function of that “tent” is to help people come closer to G’d and to gain insight into His ways and as a result to become holy, inspired by His glory.

As long as they were little... Rashi is answering the question: [Did not v. 23 teach us] that they were separated already from the womb, one to his wickedness and the other to his wholesomeness? Thus Rashi explains, “As long as they were little...” I.e., even though Eisov was doing evil, people assumed it was due to childishness and did not recognize who he was until he turned thirteen. You might object: Eisov did not fall into bad ways until he was fifteen, which is why Avraham’s life was shortened by five years, as Rashi explains on v. 30. The answer is: During those two years [between thirteen and fifteen], Eisov was secretly wicked. Later, he did so publicly.

Entrap and deceive his father with his mouth... [Rashi knows this] because it says יודע ציד, implying that it requires wisdom. Otherwise it would mean the same as, “A man of the field.” Furthermore, [Rashi knows this] because איש ציד is the opposite of איש תם, just as איש שדה is the opposite of יושב אוהלים. And if איש ציד meant trapping animals, it would not be the opposite of איש תם. A wholesome man could also trap animals!

How is salt tithed... Since these things need not be tithed even Rabbinically, [Eisov’s question implied that] he observed mitzvos meticulously. [You might ask:] Why does Rashi say that Eisov deceived Yitzckok [specifically] in the mitzvah of tithes? The answer is: Since it is written expressly that Avraham observed this mitzvah, as it says (14:20), “[Avram] gave him a tenth of everything,” it is certain that his descendants continued to keep this mitzvah. For it says so about Yitzchok (26:12): “A hundred-fold,” [which was for the purpose of tithing; see Rashi there]. And it says so about Yaakov (28:22): “I will surely give a tenth to You.” (Kitzur Mizrachi)

Who uses his bow to hunt animals and birds. It does not mean he worked in the fields, for then it should say: “Man of the soil,” as it did for Noach (9:20). Or it should say: “Worker of the soil,” as it did for Kayin (4:2).

The lads grew, and the prophecy that they would follow different paths indeed came to pass. Alongside their joint family obligations in housekeeping and agriculture, their diverse natures began to show: Esau was a man who knew hunting, an adventurer who was dissatisfied with domestic tasks and ventured out to hunt animals, a man of the large field, of the open plains. And Jacob was a guileless man, uninterested in the ruses of hunting, in ambushes and setting traps. 5 He led a sedentary lifestyle, living in tents. Alternatively, the verse could mean that he was a shepherd, expert in tending flocks, as can be seen from later events in his life. 6

ויגדלו הנערים, “the lads grew up, etc.” According to Rashi it was not evident until they reached the age of 13 that their actions were noticeably different, one from the other. This was so in spite of the prediction that they would be distinctly different from one another already from birth, i.e.ממעיך יפרדו. To the outsider it was impossible to tell which of the two was the righteous son and which was the sinner. Rashi’s commentary is difficult in that it describes the age of 13 as the one at which it became plain that Esau was the son disloyal to his father’s teachings, as according to our Midrashim the reason that Avraham died at 175 instead of living to the age of 180, was to spare him the anguish of seeing one of his grandchildren rejecting his teachings. If Esau became delinquent at 13, Avraham would only have been 178 years old at that time. There is a Midrash according to which Yitzchok spent 2 years in Gan Eden immediately after the Akeydah, years which are not included when we combine the various periods of his life. According to such a count, Avraham would have been 162 years old at the birth of Yaakov and Esau, and when these boys reached the age of 13, Avraham would have been 175 years old, so that he would have died before becoming aware of Esau, his grandson, rejecting his spiritual heritage If we consider that on occasion, a single day in a year can be equivalent to an entire year, -such as when a King ascends the throne on the last day of the month of Adar, so that the following day is considered as part of the second year of his reign, since in Jewish law the calendar year for kings commences on the first day of Nissan, then by allowing for such an occurrence at the beginning of Yitzchok’s life, and something similar at the beginning of Avraham’s life, we would not have to resort to the Midrash which describes Yitzchok as spending 2 years in Gan Eden in a state of suspended animation from the point of view of calendar calculations.- Even this calculation involves contradictions, seeing that G’d promised the righteous את מספר ימיך אמלא, “I will make the days of your life’s year full,” i. e. no year of the life of a person such as Yitzchok or Avraham could possibly contain only a single day.

“When the boys grew up, Esau became a skillful hunter” [25:27]. It cannot be recognized when people are children if they will become pious or evil. However, when they became thirteen years old, Esau went to the house of idols and Jacob went to the house of study. (Rashi, Genesis, 25:27.)

“A skillful hunter” [25:27]. Esau was a deceiver and he deceived people with his mouth. He asked his father how one tithed salt and straw. Isaac thought that Esau was very pious. He even tithed salt and straw. (Ibid.)

“Jacob was a mild man who stayed in camp” [25:27]. Jacob was not a scoundrel and he could not deceive. He studied Torah day and night. Isaac loved Esau because he brought him meat from the hunt, and Rebecca loved Jacob. (Rashi, Genesis, 25:27–28.)

After this mighty man (In several places - e.g., Bava Batra 15a and Rosh HaShanah 11a - our Sages referred to Abraham with this expression.) was weaned, (Nedarim 32a states: "Abraham was three when he recognized his Creator." Although the Rambam states that it was not until Abraham was forty that he gained true awareness of God, his process of search began at age three.) he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? (Note the Midrash HaGadol (Parashat Lech Lecha), which explains that Abraham questioned: Why should we bow down to idols, gods that we ourselves make? We should bow to the earth, for it produces crops that sustain us. Therefore, he began to worship the earth. Then he saw that the earth needs rain, and began to worship the sky. Later, he saw that the most brilliant creation in the sky was the sun, and began to worship it. Afterwards, when the sun set and the moon rose, he began to worship the moon. When the sun rose the next morning, he did not know what to do. He did not see which was stronger: the sun or the moon. So Abraham continued in a quandary, questioning who was the true God.) Who is causing it to revolve? Surely, it does not cause itself to revolve. (Interestingly, in Hilchot Yesodei HaTorah 1:5, the Rambam uses the same concept as a proof for the existence of God. He had no teacher, nor was there anyone to inform him. -Bereshit Rabbah 61:1 elaborates on the lack of instruction that was available to Abraham. Note the Ra'avad and the Kessef Mishneh, who question why Noach, Shem, and Ever (all of whom were alive at this time) did not try to nullify the worship of idols and why they did not instruct Abraham. They offer two explanations. The first is that they were afraid and hid from the idolaters. (See Midrash Tehillim 118. Note, however, teachings which state that these righteous men also protested the worship of false gods, Tanna Devei Eliyahu Rabba, Chapters 20 and 25.) Alternatively, Shem and Ever lived in the land of Canaan, while Abraham lived in Babylon. The question remains, however, why did Abraham not seek out these righteous men (Kinat Eliyahu).) He had no teacher, nor was there anyone to inform him. Rather, he was mired in Ur Kasdim among the foolish idolaters. His father, mother, and all the people [around him] were idol worshipers, (Indeed, our Sages relate that his father had a shop where idols were sold.) and he would worship with them. (See Bereshit Rabbah 39:8, which states that Abraham was always worried that God would not absolve him from his sin of worshiping idols.) [However,] his heart was exploring and [gaining] understanding. Ultimately, he appreciated the way of truth (an awareness of God) and understood the path of righteousness (an ethical approach to behavior, which reflected his spiritual awareness) through his accurate comprehension. He realized that there was one God who controlled the sphere, that He created everything, and that there is no other God among all the other entities. (These are the fundamental principles of the Jewish faith, as explained in Hilchot Yesodei HaTorah 1:1-6.) He knew that the entire world was making a mistake. What caused them to err was their service of the stars and images, which made them lose awareness of the truth. (Their worship of idols dulled their sensitivity to spirituality to the point where they lost all awareness of God.) Abraham was forty years old when he became aware of his Creator. (Note Bereshit Rabbah 64:4, which mentions two opinions regarding when Abraham became aware of God: one when he was three and one when he was forty eight. It is possible that the Rambam's text of the Midrash read "forty" instead of "forty eight." As explained above, the opinions are not necessarily contradictory. Abraham's process of inquiry could have begun at age three, while at forty he gained greater understanding, and at forty eight, he achieved an even higher level of awareness. Avot 5:21 states: "At forty, one achieves understanding." By associating Abraham's apreciation of the Creator with this age, the Rambam implies that this awareness can come as a product of our own thought and meditation.) When he recognized and knew Him, (Bereshit Rabbah 39:1 explains Abraham's process of thought with a parable. A person saw a brightly lit palace. He wondered: Could this palace exist without an owner? Immediately, the owner revealed himself to him. Similarly, Abraham wondered: Is it possible for the world to exist without one who controls? Immediately, God revealed himself to him.) he began to formulate replies to the inhabitants of Ur Kasdim and debate with them, telling them that they were not following a proper path. (by serving the stars and idols.) He broke their idols and began to teach the people that it is fitting to serve only the God of the world. (Our Sages relate that after breaking his father's idols, he put a stick in the hands of the largest idol. When his father asked him why he destroyed the idols, he replied that he didn't do it; the idol holding the stick did. His father curtly dismissed his reply: "That idol is only metal. It cannot do anything," he roared at his son. "If so, why do you worship it?" Abraham replied.) To Him [alone] is it fitting to bow down, sacrifice, and offer libations, so that the people of future [generations] would recognize Him. (The Rambam's words imply that the value of offering sacrifices at this time (before the Torah commanded that they be offered) was not as the acts of service of God, but in the educational effect they had on the people and the awareness of God they inspired.) [Conversely,] it is fitting to destroy and break all the images, lest all the people err concerning them, like those people who thought that there are no other gods besides these [images]. When he overcame them through the strength of his arguments, the king (Nimrod (Pesachim 118a) desired to kill him - by tossing him into a burning furnace. He was [saved through] a miracle - Interestingly, when the Rambam lists the ten trials that Abraham endured in his Commentary on the Mishnah, Avot 5:3, he does not mention this episode at all. and left for Charan. - See Genesis 11:31. In his Commentary on the Mishnah (ibid.), the Rambam mentions Abraham's exile from his native land as the first of his ten trials. [There,] - he did not encounter any of the formal opposition he had faced in Babylonia and he began to call in a loud voice to all people and inform them that there is one God in the entire world. He would go out and call to the people, gathering them in city after city and country after country - On the phrase, Genesis 12:5, "the people they had gathered in Charan," Bereshit Rabbah 39:21 comments, "These are the converts they made. Abraham would convert the men and Sarah would convert the women." until he came to the land of Canaan - See Genesis, Chapter 12, which describes Abraham's journeys within the land of Canaan. proclaiming [God's existence the entire time] - as [Genesis 21:33] states: "And He called there in the name of the Lord, the eternal God." - Sotah 10a states: "Do not read 'And he called.' Read 'And he had others call' - i.e., Abraham motivated others to become aware of God and call out to Him. When the people would gather around him and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham. - The Rabbis question the fate of all these people. We do not find any mention of the perpetuation of their faith in God. Perhaps the cultural influences of the surrounding environment were too powerful. If the children of Israel themselves turned to idol worship after two generations in Egypt, could any more be expected from these individuals? He planted in their hearts this great fundamental principle, composed texts about it - Most commentaries point to Avodah Zarah 14b, which relates that Abraham composed a four-hundred-chapter text against the worship of false gods. Kinat Eliyahu notes that here, the Rambam is not referring to the negation of idol worship, but to the propagation of the faith in one God. Therefore, he suggests that the reference is to the Kabbalistic tradition (Zohar, Vol. II, 275b) that Sefer Yetzirah was composed by Abraham. (See also Kiryat Melech.) and taught it to Isaac, his son. - Note Genesis 18:19: "I have known him that he will command his children and household after him, and they will keep the way of God...." Isaac also taught others and turned [their hearts to God]. He also taught Jacob - Jacob also studied under Shem and Ever (See Rashi, Genesis 25:27, Bereishit Rabbah 25:16). and appointed him as a teacher - i.e., he and not Esau would convey the spiritual heritage of Abraham. [Jacob] taught others and turned [the hearts] of all those who gathered around him [to God]. He also taught all of his children. - In contrast to Abraham and Isaac, all of Jacob's children were righteous. (See Hilchot Kri'at Shema 1:4.) He selected Levi and appointed him as the leader. - The Torah itself does not mention Jacob's selection of Levi as a leader. A number of sources in the oral tradition (Pirkei D'Rabbi Eliezer, Chapter 39; Shemot Rabbah 15:27), however, reveal this concept. He established him [as the head of] the academy - The Midrash Tanchuma (Vayigash) interprets Genesis 46:28: "And Jacob sent Judah before him," to mean that he charged him with founding a yeshiva. Similarly, Yoma 28b states that this Talmudic academy continued throughout the Egyptian exile. to teach them the way of God - Note Hilchot De'ot 1:7, which explains that the expression, "the way of God," refers to ethics, emulating the qualities of spirit which God has revealed. and observe the mitzvot of Abraham. - In this context, note the Rambam's statements in Hilchot Melachim 9:1. After relating the seven universal laws given to Noach and his descendants, the Rambam states: In addition to these, Abraham was commanded regarding circumcision. He instituted the morning prayer. Isaac separated tithes and added another prayer service towards evening. Jacob added the prohibition against eating the gid hanasheh, the "displaced nerve," and instituted the evening prayers. [Jacob] commanded his sons that the leadership should not depart from the descendants of Levi - Thus, the mantle of leadership passed to Kehat and then to Amram, Moses' father. so that the teachings would not be forgotten. This concept proceeded and gathered strength among the descendants of Jacob and those who collected around them, until there became a nation within the world which knew God. - This describes the initial period of the Jews' stay in Egypt, when they prospered both spiritually and materially. When the Jews extended their stay in Egypt - The entire period of the Egyptian exile lasted 210 years. As long as Jacob's sons were living, the Jews preserved the heritage of their fathers and were treated with honor by the Egyptians. The last of Jacob's sons to die was Levi. After his death, the spiritual level of the Jews descended. Levi lived 127 years. He was 44 when he entered Egypt. Thus, this spiritual descent occurred 83 years after the Jews entered Egypt. however, they learned from the [Egyptians'] deeds and began worshiping the stars as they did - When the Jews adopted Egyptian values - as a reflection of their spiritual state - they were enslaved by the Egyptians. with the exception of the tribe of Levi, who clung to the mitzvot of the patriarchs - the tribe of Levi never served false gods. - The tribe of Levi was also the only tribe which perpetuated the mitzvah of circumcision (Sifre, Berachah). As a result of their spiritual fortitude, the tribe of Levi was never enslaved. Within a short time, the fundamental principle that Abraham had planted would have been uprooted and the descendants of Jacob would have returned to the errors of the world and their crookedness. - Our Sages relate that, in the Egyptian exile, the Jews had descended to the forty-ninth degree of impurity. Had they descended another level, it would have been impossible for us ever to be redeemed. Because of God's love for us, and to uphold the oath He made to Abraham, our patriarch - This is a reference to Deuteronomy 7:7-8: "It is not because of your greatness over all the other nations that God desired you and chose you..., but it was because of God's love for you and because He kept the oath He swore to your fathers." He brought forth Moses, our teacher - Rav David Arameah notes that the word עשה, rendered as "brought forth," literally means "made." He explains that from Moses' birth, God granted him the potential to develop unique spiritual awareness. Although the Rambam also accepts this concept (see the Guide for the Perplexed, Vol. II, Chapter 32), it is more likely that he chose this expression as a reference to I Samuel 12:6 (Rav Kapach). the master of all prophets - See Hilchot Yesodei HaTorah 7:6, where the Rambam elaborates on the advantages Moses had over all the other prophets. Indeed, in his Commentary on the Mishnah (Introduction to Chapter 10 of Sanhedrin), he includes belief in the supremacy of Moses' prophecy as the seventh of his Thirteen Principles of Faith. and sent him [to redeem the Jews] - after 117 years of idol worship and slavery. After Moses, our teacher, prophesied, and God chose Israel as His inheritance, He crowned them with mitzvot and informed them of the path to serve Him - by [teaching them] - the Torah which reveals the judgement prescribed for idol-worship and all those who stray after it - as will be explained in the subsequent chapters. The Rambam's elaboration on the negative experience of our people in Egypt and the giving of the Torah has the following implication. Although man can appreciate the futile nature of idol worship and the greatness of God with his own intellect, because man is fallable, it is necessary to have these principles institutionalized in an objective, unchanging religious code (Likkutei Sichot, Vol. 20).) desired to kill him. He was [saved through] a miracle and left for Charan. [There,] he began to call in a loud voice to all people and inform them that there is one God in the entire world and it is proper to serve Him. He would go out and call to the people, gathering them in city after city and country after country, until he came to the land of Canaan - proclaiming [God's existence the entire time] - as [Genesis 21:33] states: "And He called there in the name of the Lord, the eternal God." When the people would gather around him and ask him about his statements, he would explain [them] to each one of them according to their understanding, until they turned to the path of truth. Ultimately, thousands and myriads gathered around him. These are the men of the house of Abraham. He planted in their hearts this great fundamental principle, composed texts about it, and taught it to Isaac, his son. Isaac also taught others and turned [their hearts to God]. He also taught Jacob and appointed him as a teacher. [Jacob] taught others and turned [the hearts] of all those who gathered around him [to God]. He also taught all of his children. He selected Levi and appointed him as the leader. He established him [as the head of] the academy to teach them the way of God and observe the mitzvot of Abraham. [Jacob] commanded his sons that the leadership should not depart from the descendants of Levi, so that the teachings would not be forgotten. This concept proceeded and gathered strength among the descendants of Jacob and those who collected around them, until there became a nation within the world which knew God. When the Jews extended their stay in Egypt, however, they learned from the [Egyptians'] deeds and began worshiping the stars as they did, with the exception of the tribe of Levi, who clung to the mitzvot of the patriarchs - the tribe of Levi never served false gods. Within a short time, the fundamental principle that Abraham had planted would have been uprooted, and the descendants of Jacob would have returned to the errors of the world and their crookedness. Because of God's love for us, and to uphold the oath He made to Abraham, our patriarch, He brought forth Moses, our teacher, the master of all prophets, and sent him [to redeem the Jews]. After Moses, our teacher, prophesied, and God chose Israel as His inheritance, He crowned them with mitzvot and informed them of the path to serve Him, [teaching them] the judgement prescribed for idol worshiper and all those who stray after it.

The words of Torah will not be permanently acquired by a person who applies himself feebly [to obtain] them, and not by those who study amid pleasure and [an abundance] of food and drink. (The pursuit of pleasure will prevent him from devoting himself to Torah study. During the time he is enjoying material benefits (how much more so if he has to work to earn the funds to obtain them), he could have been studying Torah.) Rather, one must give up his life for them, (the words of Torah) constantly straining his body to the point of discomfort, (As mentioned in the commentary on Halachah 6, the Rambam is not alluding to ascetic penances, but rather to the dedication of all one's energies to the acquisition of Torah knowledge.) without granting sleep to his eyes or slumber to his eyelids. (Note the following halachah, which describes the advantages of studying at night.) The Sages alluded to this concept, (Berachot 63b; Midrash Tanchumah, No'ach 3) [interpreting Numbers 19:14:] "This is the Torah, a man should he die in a tent..." (Generally, the verse would be translated: "This is the law [when] a man..." However, the literal translation of the words was quoted to demonstrate the connection to our Sages' comments more graphically.) [to mean that] the Torah cannot be permanently acquired except by a person who gives up his life in the tents of wisdom. (Our Sages frequently associated the expression "tents" with houses of study. (See the commentaries on Genesis 25:27 and Deuteronomy 33:18.)) Similarly, Solomon said in his wisdom [Proverbs 24:10]: "If you faint in the day of adversity, your strength is small." (When you minimize your involvement in Torah because of difficulties, then "your strength" - your Torah knowledge - will be "small" - will not remain with you (Lechem Mishneh). Others cite Berachot 63a: "Anyone who applies himself feebly to the words of Torah will not have the strength to stand in a day of adversity.") He also said [Ecclesiastes 2:9]: "Also, my wisdom remained with me." [This can be interpreted to mean:] The wisdom which I learned in anger, (The Hebrew word af can have both meanings - "even" and "anger.") this is what remained with me. (The commentaries interpret this as a reference to the anger displayed by the teachers during their instruction. (See Matnat K'hunah, Kohelet Rabbah 2:9.) This continues the theme that the dedication to Torah study beyond one's nature is the key to acquiring Torah as one's own. In his commentary on Avot 5:19, the Rambam quotes this verse and interpretation, and associates it with the advice he gives teachers in Chapter 4, Halachah 5, to cast fear into the hearts of the students.) Our Sages declared: (Jerusalem Talmud, Berachot 5:1) A covenant has been established that anyone who wearies himself in Torah study in a house of study (Many manuscripts substitute "in a synagogue," as is the text in the Jerusalem Talmud.) will not forget it quickly. (i.e., the fact that study is carried out in a house of study itself contributes to its retention by the students. Accordingly, our Sages highly recommend that one study in a house of study (or at least in a synagogue) whenever possible. (See Shulchan Aruch HaRav, Hilchot Talmud Torah 4:10.)) Anyone who wearies himself in Torah study in private will become wise, as [Proverbs 11:2] states: "To the modest will come (It must be noted that Berachot 63b severely criticizes those who study Torah alone (when they have the opportunity to study with others). Similarly, in the following chapter, when the Rambam discusses the actual process of study, he continually refers to a teacher studying with many students.) wisdom." Whoever raises his voice during his studies (The Jerusalem Talmud, Berachot 5:1, emphasizes that one should not raise one's voice overly loud.) will permanently acquire the subject matter. (II Samuel 23:5 states: "for He has made an everlasting covenant with me, ordered in all and preserved." Eruvin 54a interprets the "everlasting covenant" as a reference to the Torah, and states: "If it is ordered in all a person's 248 limbs" - i.e., if his entire body is involved in his study - "it will be preserved." The Tanya, Chapter 38, explains that a person who studies out loud and invests his energy in Torah study elevates his body and natural life force. In contrast, one who reads silently will forget quickly. - It is difficult to ignore the contrast between secular study, which is carried out in a silent library, and the study of Torah carried out in a noisy house of study, each person verbalizing the subject matter which he is studying. Based on Berachot 15b and the Shulchan Aruch, Orach Chayim 62:3, Shulchan Aruch HaRav (Hilchot Talmud Torah 2:12) states that the study of Torah is comparable to other mitzvot associated with speech. A person cannot fulfill his obligation through mere thought, and must either vocalize the words himself or hear from someone else who reads out loud.) In contrast, one who reads silently will forget quickly.

There follows the portion "sanctify for me every firstborn," the third portion dealing with the Passover legislation. It stipulates "remember the day you came out of Egypt, in the month of spring; when you come to the land of Israel this will become an annual celebration, seven days of eating matzot, prohibition of chametz etc." The Torah addresses itself to the simplest intellect among the Jewish people, who is satisfied to know "my life was saved," with the proviso that I perform this service annually. You teach such a person simply that exceptional historic events deserve to be commemorated in exceptional ways. Such commemoration consists of the use of materials such as the Passover lamb, matzah, and bitter herbs. This is a ceremony that even such an intellect can understand. The Torah advises, in effect, do not complicate the issue, stick to the material facts. Then comes the fourth passage, addressed to the sincere questioner. That this is so is proven by the fact that this questioner does get to the land of Israel, since the Torah states "it will be after the Lord will bring you to the land...which He has promised to your forefathers.." (13,5) You teach such a son that redemption of the firstborn is the result of the Egyptian firstborn having been slain by G-d, whereas the Jewish firstborn had been saved. This demonstrates the fruits of belief in G-d. On the other hand, it teaches the eventual result of maintaining an obstinate posture vis a vis G-d, such as was maintained by the Egyptians. The tam, is to be viewed as the opposite number of the rasha, wicked son, not as the opposite number of the chacham the wise son. When the tam is told that the Jewish people were redeemed in a miraculous fashion, he is reassured in his belief, since he learned who it is that looks after the Jewish people.

The cause of this, however, is perplexing; for, beyond a doubt, these fetuses were not created so greatly at odds with each other as to begin battling in the stomach! There is no escape, then, from positing a natural cause for this phenomenon, that cause being, in my view, the diametric opposition of the nature of the one to the nature of the other. For Esau was (Genesis 25:25): "reddish, all over like a hairy cloak," indicating boiling humors and an excess of vapors, whereas Jacob was a smooth-skinned man, of quiescent humor and dormant vapors. And this was paralleled in their ways and deeds, Esau being a man of the field, seeking movement, his feet not planted in his home, and Jacob, a dweller of tents, "glorying in dwelling at home." Now these fetuses, being thus disparate in nature, would undoubtedly be naturally oppressive to each other. For those things which are mutually antagonistic attack and forcefully repel each other. For this reason the fetuses wrangled in the womb.

However, although we do not know the natural cause of the grasping of the heel, we do know that their wrangling with each other was dictated by their mutually antagonistic natures. This diametric opposition of their natures, however, was a function of miraculous intervention, the Blessed One desiring that they not be compatible with each other for the reasons mentioned above. And so it was, indeed, the ways and acts of the one being entirely unlike those of the other. For Esau "knew hunting." He was a man of stratagems, hunting requiring much cunning, as explained by R. Abraham [ibn Ezra]. And he was a man of the field, loving movement. And Jacob was the complete opposite in both respects. He was a simple man, not learned in stratagem and subtlety (as explained by Rashi, of blessed memory), and he was a dweller of tents, disdaining movement.

Jacob went out twice: Once from his mother's womb, as it is stated: Then his brother came out, holding on to the heel of Esau (Genesis 25:26). And once from the womb of his city, as it is stated: And Jacob went out from Beersheba (Genesis 28:10). When he came out of his mother's womb, he came back and entered her tents, as it is stated: and Jacob was a plain man, staying among the tents. (Genesis 25:27). Plain as a baby, folded up like a ledger. Until she grabbed him firmly by the hairs and shook him: get up and flee (Genesis 27:43)! He heard the echo of a voice saying, "Flee, my beloved. and you shall be like a gazelle" (alluding to Song of Songs 8:14). And across from it an echo of a voice answers, "Come, my beloved, let us go out to the field, let us lodge in the villages... let us see if the vine has blossomed, if the tender grapes have appeared, if the pomegranates are in bloom; there I will give my love to you" (alluding to Song of Songs 7:12-13). He understood in his bone and his flesh that the time had come for him to go out into the world: And Jacob went out.. and he went to Charan... and he lodged there...

The sages, may their memory be blessed, also said, "The forefathers are the chariot themselves." And they did not say that each one of the forefathers was the chariot, but rather that the forefathers are the chariot themselves. How is that? Our father Abraham took the right side in purity and inherited the right side above which is the trait of Kindness [Chesed]. And about this is it stated: Then Abram journeyed by stages toward the South (Genesis 31:9). And Isaac took the trait of the left side in purity, which is Fear. And about this is it stated: and Jacob swore by the Fear of his father Isaac (Genesis 31:53). And Jacob took the middle line in purity. And about this is it stated: and Jacob was a plain man, dwelling in tents, etc. (Genesis 25:27). It comes out that the three forefathers were the chariot. And the words of a sage are a charm [chen, which is also an abbreviation for hidden wisdom, meaning kabbalah]. And that is even though there is a small difference between our path and the path of [the author]. And now we would like to write one more preface about the subject of appellations.

Now, when the verse states, “For all His ways are justice-Mishpat-משפט,” the word “all-Kol-כל” refers to the fact that this is openly revealed to all who have eyes to see, as it states, “For all His ways are justice-Mishpat-משפט.” As you already know (From the preceding Gates.) justice-Mishpat-משפט includes both judgment-Din and mercy-Rachamim. That is, justice-Mishpat-משפט corresponds to Yaakov, who is the middle column that mediates between the two tents of Avraham and Yitzchak. That is, Avraham corresponds to kindness-Chessed, Yitzchak corresponds to judgment-Din, and Yaakov mediates between them, as the verse states, (Genesis 25:27) “And Yaakov was a pure-Tam-תם man who dwelt in tents,” [that is, between the tent of Avraham and the tent of Yitzchak]. Thus, justice-Mishpat-משפט corresponds to Yaakov, who draws from kindness-Chessed on the side of Avraham, and from judgment-Din on the side of Yitzchak. The verse thus states, (Psalms 99:4) “You made the justice-Mishpat-משפט and righteousness-Tzedakah-צדקה of Yaakov.”

The titles of Elohi”m-אלהי״ם are positioned on the left side. They derive judgments and attest to the liabilities of the creatures and are the titles of judgment-Din, which is the root of Yitzchak, peace be upon him. This quality brings judgment-Din upon the creatures. We therefore must inform you of this important principle. We have already informed you that the quality of Avraham argues for merit on behalf of the creatures, and that the quality of Yitzchak argues for liability. You will thus find that about Yitzchak the verse states, (Genesis 25:28) “Yitzchak loved Esav because the hunted-ציד was in his mouth.” Now, is it truly so, that such a perfectly righteous Tzaddik as our forefather Yitzchak, peace be upon him, from whom the Indwelling Presence of HaShem-יהו״ה (Shechinah) never departed for even a moment, would love such a completely wicked person as Esav? How was this possible?

Nevertheless, HaShem’s-יהו״ה Indwelling Presence (Shechinah) blessed is He, said that even in exile, the difficult yoke of Esav must be lightened for the Jewish people. This is the secret of the verse, (Genesis 25:27) “But Rivkah loved Yaakov.” For, in the time of our forefather Avraham, peace be upon him, the Indwelling Presence of HaShem-יהו״ה (Shechinah) was called Sarah, and in the time of our forefather Yitzchak, peace be upon him, she was called Rivkah, and in the time of our forefather Yaakov, peace be upon him, she was called Rachel. This is because Leah is the secret of the Jubilee-Yovel-יובל, (The letters of the understanding-Binah as mentioned before, and as will be further discussed in the Eighth Gate.) and the two maidservants [Bilhah and Zilpah] are the handmaidens of the Indwelling Presence of HaShem-יהו״ה (Shechinah). Thus, everything was repaired from there.

However, the quality of the Name HaShem-יהו״ה, which is the middle column at the center of all the names, as we have informed you, in that to its right is kindness-Chessed and to its left is judgment-Din, therefore without a doubt, it includes both judgment-Din and mercy-Rachamim from one side or the other. This is why it specifically is this quality that issues the final verdict, whether for life or death, whether for pleasure-Oneg-ענג or affliction-Nega-נגע. You therefore will find that in reference to the Name HaShem-יהו״ה, which is the middle column in the center, and is the quality of our forefather Yaakov, peace be upon him, it states, (Genesis 25:27) “And Yaakov was a pure-Tam-תם man who dwelt in tents-Ohalim-אהלים [between the tent of Avraham (Chessed) and the tent of Yitzchak (Din)].” That is, Yaakov is the secret of the median quality, and is like the “twin leaf-Tiyomet-תיומת of the Lulav,” (See Talmud Bavli, Sukkah 32a and elsewhere.) which is the central spine of the Lulav that aligns-Metayem-מתיים the two sides to the center. In the same way, Yaakov aligns-Metayem-מתיים the two “tents-Ohalim-אהלים,” these being the tent of Avraham, which is kindness-Chessed, and the tent of Yitzchak, which is judgment-Din. This is the secret of the verse, “And Yaakov was a pure-Tam-תם man who dwelt in tents-Ohalim-אהלים.” That is, at first glance, the verse did not need to say “who dwelt in tents-Ohalim-אהלים [in the plural]” but should have said, “who dwelt in a tent-Ohel-אהל [in the singular].” However, this comes to inform us that the quality of Yaakov is positioned between the two “tents-Ohalim-אהלים,” and aligns and takes hold of both the right and left, with the median quality, to the point that we find that both Avraham and Yitzchak adhere to Yaakov, Avraham to the right of Yaakov and Yitzchak is to his left. This is the secret of “the third verse decides between them,” (Introduction to Sifra; The principles of exegesis of Rabbi Yishmael.) meaning, between the quality of E”l-א״ל, which is the quality of kindness-Chessed, and the quality of Elohi”m-אלהי״ם, which is the quality of judgment-Din.

Know that since HaShem-יהו״ה, blessed is He, is perfect, crowned, and bears all qualities, in that all the Sefirot are unified, perfected and completed in Him, along with all creatures, as we have informed you, therefore during the act of creation (Ma’aseh Bereishit) itself, there was no need for Torah to mention HaShem-יהו"ה. This is because at that point, the world and its creatures had not yet been perfected, nor had the act of creation been completed, in that the world was not yet whole. Rather, all things were still in the process of being made and coming forth. However, once the creation of the world was complete, in that everything was included and in a state of perfection, the Torah mentions HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, these being two names that unify one with the other. This is because oftentimes, His name God-Elohi”m-אלהי״ם manifests in His name of Lordship-Adona”y-אדנ״י, and then His name of Lordship-Adona”y-אדנ״י is also called God-Elohi”m-אלהי״ם, as you already know. (From the First Gate.) Then, when HaShem Lord-HaShem Adona”y-יהו״ה אדנ״י [pronounced Elohi”m Adona”y-אלהי"ם אדנ"י] is unified, this being the matter of HaShem God-HaShem Elohi”m-יהו״ה אלהי״ם, all things come to a state of total perfection. (When reading scripture, if HaShem-יהו"ה and Lord-Adona”y-אדנ"י are juxtaposed, HaShem-יהו"ה is pronounced as Elohi”m-אלהי"ם.)

About this our sages, of blessed memory, stated, (Midrash Bereshith Rabbah 47:6) “The forefathers are the chariot.” They did not state, “Each of the forefathers is the chariot,” but rather, “The forefathers are the chariot.” How so? Our forefather Avraham, peace be upon him, took the right side in purity and acquired the Supernal right side, which is the quality of Chesed-kindness. About this it states, (Genesis 12:9) “And Avram traveled onward toward the south.” (That is, the south (Negev) corresponds to the quality of kindness (Chessed), whereas the north (Tzafon) corresponds to the quality of judgment (Gevurah). This will be discussed at greater length later, in the appropriate Gates. (Also see Pardes Rimonim, Shaar 23 (Erchei HaKinuyim), Ch. 14.)) Yitzchak took the left side in purity, which is fear. About this it states, (Genesis 31:53) “And Yaakov swore by the fear of his father Yitzchak.” Yaakov took the middle line in purity. About this it states, (Genesis 25:27) “And Yaakov was a pure man who dwelt in tents,” that is, between the tent of Avraham and the tent of Yitzchak. (That is, the quality of beauty-Tiferet. This will be discussed at greater length later, in the appropriate Gates.) We thus find that altogether, the three forefathers are the seat of the chariot (Merkavah). It is in this manner that the matter becomes clearly explained, and “the Creator is affixed upon His base.” (Sefer Yetzirah 1:4)

And now my son, listen to my voice, let your ears be attentive to my counsel. My son, if sinners seduce you, do not be enticed. (Proverbs 1:10) If they tell you, “Come with us and we will give into your hands names and pronunciations that you can use,” my son, do not walk on the way with them. Restrain your legs from their path. (Proverbs 1:15) For all those names and usages are kinds of nets and traps with which to hunt souls and lead them to destruction.

This quality is sometimes called (Genesis 49:24) “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.” The reason is because it is from Understanding-Binah that the hawk of wisdom-Chochmah grows pinions-Ya’aver Neitz-יאב״ר נץ. (See Job 39:26; The word Mighty-Abeer-אביר shares the same letters as Ya’aver-יאבר.) This is the matter of the lower Shabbat and the upper Shabbat. (As explained before, the lower Shabbat is the quality of Foundation-Yesod, whereas the upper Shabbat is the quality of understanding-Binah.) The reason it is called “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב” and not “The Mighty One of Avraham” or “The Mighty One of Yitzchak” is because this quality depends on the quality of Yaakov, (This is as indicated by the verse (Genesis 37:2), “These are the progeny of Yaakov, Yosef.” That is, Yosef, who is the quality of foundation-Yesod, is the progeny of Yaakov, who is the quality of beauty-Tiferet.) for Yaakov is the middle line who mediates and corresponds to the letter Vav-ו of the Name HaShem-יהו״ה, blessed is He. Now, the matter of the letter Vav-ו of the Name HaShem-יהו"ה is unique to Yaakov, and is the matter of the quality of splendor-Tiferet. (The quality of beauty-Tiferet is between kindness-Gedulah, which is the quality of Avraham, and might-Gevurah, which is the quality of Yitzchak.) The qualities of Avraham and Yitzchak take hold of this quality, Avraham to its right, Yitzchak to its left, with Yaakov in the middle line. The sign by which to remember this is the verse, (Genesis 25:27) “Yaakov was a perfect-Tam-תם man, dwelling in tents-Ohalim-אהלים.” The matter of a “perfect-Tam-תם man” is the same as the matter of the “Twin leaf-Tiyomet-תיומת of the Lulav,” (See Talmud Bavli, Sukkah 32a and elsewhere.) which is the middle spine of the Lulav. The words, “dwelling in tents-Ohalim-אהלים” [in the plural] refers to the tent of Avraham and the tent of Yitzchak, which are the two sides of the Lulav. Thus, since the matter of Yaakov is that he is the middle line and is the matter of the letter Vav-ו of the Name HaShem-יהו״ה, we therefore say, “The God of Avraham, the God of Yitzchak, and the God of Yaakov-V’Elohei Yaakov-ואלה״י יעקב,” (In the Amidah prayer. Also see Exodus 3:6) with the addition of the letter Vav-ו in reference to Yaakov. The same is so of the words, (In the Amidah prayer. Also see Deuteronomy 10:17) “The Great-HaGadol-הגדול, the Mighty-HaGibor-הגבור, and the Awesome-V’HaNora-והנורא God.” The great matter is the verse, (Leviticus 26:42) “I will remember My covenant with Yaakov-יעקוב,” in which the word Yaakov-יעקוב is spelled with the Vav-ו, and the “covenant of Yaakov-Brit Yaakov-ברית יעקב” is the same as the matter of “The Mighty One of Yaakov-Abeer Yaakov-אביר יעקב.”

I now will enlighten your eyes to a hidden and concealed secret. Yaakov is the middle line-Kav HaEmtza’ee-קו האמצעי, and is the “Twin leaf-Tiyomet-תיומת of the Lulav,” (See Talmud Bavli, Sukkah 32a and elsewhere.) that is, the central spine of the Lulav, in that he adhered to both qualities and entered between them. He took kindness-Chessed and the positive mitzvot, which are the quality of Avraham, and he took the Fear of Yitzchak-Pachad Yitzchak-פחד יצחק and the negative mitzvot, which are the quality of Yitzchak. Moreover, he adhered to both qualities equally, neither veering to the right nor to the left. This is why he is called the man of Truth-Emet-אמת, because he conducted himself with the qualities of both his fathers in a way of truth-Emet-אמת. This is the meaning of the verse, (Genesis 25:27) “Yaakov was a perfect-Tam-תם man, dwelling in tents-Ohalim-אהלים.” The verse does not say dwelling in a “tent-Ohel-אהל” [in the singular], but specifies dwelling in “tents-Ohalim-אהלים” [in the plural], referring to the tent of Avraham, which is kindness-Chessed, and the tent of Yitzchak, which is fear-Pachad. About this the verse states, (Genesis 31:42) “Had not the God of my father – the God of Avraham and the Dread of Yitzchak-Pachad Yitzchak-פחד יצחק – been with me.” That is, he adhered to both qualities equally, without veering to the right or to the left. He therefore was given the quality of Truth-Emet-אמת. That is, just as the fulcrum stands between both sides of the scale equally, neither tipping it to the right nor to the left, so likewise, Yaakov adhered equally to both the quality of fear-Pachad and the quality of lovingkindness-Chessed, and conducted himself with both in truth-Emet-אמת.

Thus, the secret of these two names is that E”l-א״ל and Elohi”m-אלהי״ם [Kindness-Chessed and Might-Gevurah] are called “the heavens-Shamayim-שמים” and His Name HaShem-יהו״ה is in the center between them. Thus, through these three names; E”l-א״ל, Elohi”m-אלהי״ם, HaShem-יהו״ה, He is called, (Psalms 123:1) “You Who dwells in the heavens-Shamayim-שמים.” Similarly, another verse states, (Deuteronomy 33:26) “He rides upon the heavens-Shamayim-שמים to come to your aide,” and, (Psalms 115:16) “As for the heavens-Shamayim-שמים, the heavens-Shamayim-שמים are HaShem’s-יהו״ה.” About this the verse states, (Kings I 8:43) “May You hear from the heavens-Shamayim-שמים, the foundation of Your abode.” It likewise states, (Genesis 25:27) “Yaakov was a pure man who dwelt in tents,” [between the tent of Avraham and the tent of Yitzchak] and similarly, (Genesis 1:6) “Let there be a firmament in the midst of the waters, and let it separate between water and water.”

And because he Israel is holy, the fruit the drop requires preservation for his true female partner, which is the letter Hei (ה) . And because of this, the ‘first’ tevu-at (produce-of) and the letter ה (Hei) , it Israel has no defect. It is this that is written: (Gen. 25:27) And Jacob was a perfect (tam) man... – meaning he had no refuse. [It is required to be preserved for:] This ‘fruit’ is fit for a King, and therefore: (Jer. 2:3) ... all who eat of it will be rendered guilty, evil shall come upon them, says Y”Y.

... that which has no blemish... (Num. 19:2) from the aspect of Jacob, in whom there was no refuse, (BT Shabbat 146a) of whom it is stated: (Gen. 25:27) ... and Jacob was a perfect (tam) man... Jacob above, and in his likeness, Jacob below. ... upon which no yoke has been placed... (Num. 19:2) of the servitude of the exile, because She is called Higher Shekhinah.

The Satan is Samael, his dominion is in the liver, about which it is stated: (Gen. 36:1) ... Esau is Edom. The veins of the liver are its hosts and camps, and the liver takes all the defilements and sins of the veins. It is this that is written: (Lev. 16:22) And the goat will carry upon it, all ‘their sins’ (’avonotam) , to an uninhabited land... ‘their sins’ is composed of ’avonot tam (sins-of the-perfect-one) , of that: (Gen. 25:27) perfect (tam) man Jacob – to an uninhabited (ge-zeirah) land (Lev. 16:22) – that place of: (Dan. 4:14) the decree (ge-zeirah) of the watchful-ones.

And therefore, a person should take the etrog (citron) in the left hand. And it needs to be an etrog that is like the heart, complete, with its ‘tyomet’ because of him of whom is stated: (Gen. 25:27) ... and Jacob was a complete (tam) man – to be perfect with Him. And just as there is no defect in Jacob above, so there must be no defect in the etrog, to fulfill the verse: (Song. 4:7) You are completely beautiful my beloved, there is no blemish in you.

He responded, Now you deserve a whipping, because you believed Esau and lied about Ya'akov's words. The scripture bears witness that "Jacob was a plain man" (Gen. 25:27), (i.e. he was unable to cheat). Also, it is written, "You will show truth to Jacob" (Michah 7:20). This was the situation concerning Jacob and Esau. Even before, Esau detested his birthright, and he asked Jacob to take the birthright without payment! Thus, it is as written, "and he did eat and drink, and rose up, and went his way, thus Esau despised the birthright" (Gen. 25:34).

He opened the discussion with the verse, "and Esau was a cunning hunter, a man of the field, and Jacob was a plain man, dwelling in tents" (Beresheet 25:27). The phrase "a plain man" means a whole man, according to the Aramaic translation, (for he was) "dwelling in tents." He was plain because he dwelt in tents, he held fast the two sides, Abraham and Isaac. Because Jacob came to Esau from the side of Isaac. As we learned from the verse, "With the merciful you will show yourself merciful...and with the perverse you will show yourself subtle" (Tehilim 18:26-27). When he came to receive the blessings, he came with support of Abraham and Isaac from above, and so all was done wisely.

one towards faith, and the other towards idolatry.

So it was. While still in Rivkah's womb, each went toward his own side. When she was performing good deeds or passing near a place that is favorable to the precepts of Torah, Jacob was glad and struggled to come out. And when she walked past a place of idolatry, the wicked one struggled to come out. This has already been explained. For that reason, when they were born into the world, each was drawn to the place he deserved. Therefore it is written, "And the boys grew, and Esau was a cunning hunter...".

And the Shelamim sacrifice is completeness, and peace for all. And a person that offers a shelamim spreads peace in the world. Yaakov is the one who makes peace, as we said, since he is the one for this [side] and this [side]. And the shelamim unifies the positive mitzvot and negative mitzvot, from this side and from this side. And because of this it is called shelamim [completeness]. And the secret of the word is that it is written 'And Yaakov was a TAM person' (Genesis 25:27): a complete person. Complete above and complete below. Another explanation [for Job 25:2]: "dominion" this is Michael. "Dread" this is Gavriel. This [angel, Michael] has its basis of water, this [angel, Gavriel] has the basis of fire. And the Holy One of Blessing makes peace between them, as it is written "He makes peace on His heights / among the high ones" (Job 25:2).

Rabbi Abba said, It is written that Jacob was "a plain man, dwelling in tents" (Beresheet 25:27). He was called "a plain man," because his abode was in two supernal temples, Binah and Malchut, the secret of the tent of Rachel and the tent of Leah. He reconciles both sides, which meant that he balanced and perfected the Right and Left Columns. Do not conclude from the verse, "I have sojourned with Laban," that he was contaminated by the divination of Laban. But in light of Rabbi Yehuda's observation that one seeks out one's own kind, according to the question of Rabbi Yitzchak, the explanation for, "I have sojourned with Laban," is that he was wholeheartedly thankful for the grace and truth shown him by the Holy One, blessed be He. For everybody knows that although no one can be saved from Laban's accusations, the Holy One, blessed be He, rescued me from his hands when Laban wanted to destroy me. This is what he meant by the verse, "I have sojourned with Laban." Furthermore, he said all this so that Esau would not envy him his blessings, but rather think that they were not fulfilled in him. Thus, Esau would not harbor any hate for him as Rabbi Yosi explained. Of this, the scripture says, "for the ways of Hashem are right" (Hoshea 14:10), and, "You shall be perfect with Hashem your Elohim"(Devarim 18:13).

and in the merit of the perfect one [Yaakov], (See Bereishis 25:27.)

and in the merit of the perfect one [Yaakov], (See Bereishis 25:27.)

It will yet be remembered on our behalf,— the love of Avraham,— (See Tehillim 89:1. Avraham is referred to in the psalm as אֵיתָן הָאֶזְרָחִי.) by our Master; and for the sake of the son [Yitzchak] who let himself be bound on the altar, He will put an end to our struggle; and in the merit of the perfect one [Yaakov], (See Bereishis 25:27.) the Revered One will bring forth our judgment to a righteous conclusion; for this day is holy to our Master.

It will yet be remembered in our behalf,— the love of Avraham,— (See Tehillim 89:1. Avraham is referred to in the psalm as אֵיתָן הָאֶזְרָחִי.) by our Master; and for the sake of the son [Yitzchak] who let himself be bound on the altar, he will put an end to our struggle; and in the merit of the perfect one [Yaakov], (See Bereishis 25:27.) the Revered One will bring forth our judgment to a righteous conclusion; for this day is holy to our Master.

he who was without blemish. (In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”)

Source of all energy and power! Who could possibly duplicate Your mighty works? You constructed chambers above the cold waters, (See Tehillim 104:3, Bereishis Rabbah 4:1. The construction of the heavens is described by the commentators to Tehillim 104:3, and in Bereishis Rabbah. On the second day of creation, Hashem established the sky within the waters which subsequently separated the upper waters from the lower waters. Above the upper waters, a “ceiling” or “roof” was placed. This is the meaning of the verse. (See Metsudah, Radak, ibid.).) and placed the globe in space. (Job 27:7; the original word, as it appears in Job, is the verb “תּוֹלֶה” meaning “to suspend.”) When the world was filled with total darkness (The three words חשֶׁךְ-צַלְמָוֶת-עֵיפָה are found in Job 10:21—22 and are all expressions for darkness (See Malbim ibid.).) You wrapped yourself in Your garment, (Tehillim 18:29. The creation of light is so described in Bereishis Rabbah 3:4.) radiating with morning light. You divided the impetuous waters with an awesome, crystal-like sky; (Yechezkel 1:22.) and gathered them into the depths so they would not cover the dry land. (Tehillim 104:9.) You uncovered the surface of the earth, (Bereishis 1:11—12. The phraseology is based upon Tehillim 88:13, Shir Hashirim 6:11.) and brought forth vegetation. You planted a garden in the East for those who praise you. (Bereishis 2:8. This refers to the righteous who will occupy Gan Eden in the World to Come.) Great luminaries You placed in the sky (This refers to the sun and the moon. The phraseology is based upon Tehillim 150:1.) along with host of stars and constellations; which You commanded [to illuminate the world]. An abundance of swimming creatures [fish] (Yeshaya 25:11.) and flying creatures [birds etc.] (Devorim 28:49.) You created from the palm of Your hand (Yeshaya 40:12.) ; and the Leviathan which You reserved for the feast of Torah scholars. (This feast will be in the World to Come. The Livyoson is discussed in detail in Pirkei D’Rabbi Eliezer 9.) The congealed ground brought forth insects and animals; the wild-ox dwelling in swamps and reeds You reserved for the meal of the righteous. (Vayikra Rabbah 24:10. The Midrash relates that this wild ox will be served to the righteous in the World to Come.) You prepared food and drink even before there was anyone to feast. (Since Adam was not created until the sixth day, everything in the world was already prepared for him.) You then formed man from clay in the likeness of Your image and breathed into him a pure soul from your “Zevul.” (The Talmud, Maseches Chagigah (12a) describes זְבוּל (Zevul) as being one of the seven heavens.) You caused him to sleep, and from his side You fashioned a helpmate for him. (Bereishis 2:20—22. This refers to the creation of Chavah, Eve, the first woman, who was created from Adam’s side.) You commanded him not to eat from the tree of knowledge. He foolishly violated Your command, because he was enticed by the snake. He was punished that only by the sweat of his brow would he gain his sustenance. Woman [was punished] with painful childbirth and the cunning [snake] would forever eat dirt. You congealed his [Adam's] seed in the womb of she [Eve] who desired him. She became pregnant and gave birth to a farmer and a shepherd. (This refers to Kayin and Hevel, see Bereishis 4:2.) They brought You a sacrifice and a gift. (The verse seems to imply that both Kayin and Hevel brought gifts and sacrifices, but in Bereishis 4:3,4 it is clear that Kayin brought vegetables and Hevel brought sheep as sacrifices.) You were angered with that of the oldest, but pleased with the offering of the youngest. (Bereishis 4:45.) Without mercy, he [Cain] killed Abel (Bereishis 4:8. The phraseology is adapted from Amos 1:11.) He pleaded for Your forgiveness, and You set a saving mark upon him. (Bereishis 4:15. Hashem inscribed a letter from His Name upon Kayin’s forehead. (Rashi)) At the third generation of man, (This refers to the generation of Chanoch. See Bereishis 4:26.) people began to worship You through idols. (See Sifri Devorim 43; the use of the expression “worshipped You through idols” is elaborated upon in detail in the Rambam’s Mishnah Torah at the beginning of the Laws of Idolatry (Avodah Zarah).) The dreaded flood waters, You summoned, and they were drowned and destroyed. An arrogant generation erred and dared tell You to go away. (This refers to the generation of the flood. Midrash Tanchumah (Bereishis 12) says that during this generation there lived a race of giants who worshipped the sun and the moon, and subsequently told Hashem to “go away.”) They were tossed about by the boiling water; they were burned and scalded. (The Talmud, Maseches Rosh Hashanah (12a) says that the generation of the flood was destroyed by a flood of boiling water. The Midrash Vayikra Rabbah 7:6 states that this punishment corresponded to their sin of pride and arrogance.) Noah, who was commanded to build an ark, an ark of gopher-wood, was delivered when You enclosed him within. (Bereishis 6:14, Bereishis 7:16. The Torah says that Hashem closed the door of the ark after Noach entered.) His sons, You made fruitful and they filled the face of the earth. A united people conspired to build a tower unto the heavens. (This refers to the Dor Hahaphlaga the “generation of division” which built the Migdal Bavel, the “Tower of Bavel.” Being of one language, they were united in speech and hence, subsequently, in conspiracy (Bereishis 11:1).) They were entrapped by their evil action, and were scattered about the earth (Bereishis 11:8.) as if by a violent wind. Your loved one [Avraham] (Yeshaya 41:8.) who came “across the river,” (The word עִבְרִי “Ivri” refers to the fact that Avraham came from the other side of the river.) made famous Your Name in the world. (See Bereishis 12:8 and the commentary of Ibn Ezra (ibid).) The son of his old age, [Yitzchak] he offered to You in sacrifice. Like a perfect, unblemished lamb Yaakov was chosen; he who was without blemish. (In Bereishis 25:27, Yaakov is called תָּם “Tam” which Rashi interprets as denoting “equal in tongue and heart.”) He desired to sit in tents (This refers to the period when Yaakov studied in the Yeshivos of Shem and Aver (See Rashi ibid.).) and followed you. Righteous children You brought forth from him, all of whom stayed true to their heritage, none ever deviating. To serve You, You desired Levi, Your pious one. (Devorim 33:8. After the sin of the golden calf, Hashem chose the tribe of Levi to serve inthe Tabernacle because they did not participate in the sin.) From his tribe, You chose one [Aharon] to be Your holiest; (This refers to Aharon and his sons who came from the tribe of Levi and were chosen to become the priests.) to wear the holy mitre and the Urim VeTumim, (Vayikra 8:8—9. These were worn by the High Priest during his service.) and to dwell inside the Tabernacle for seven days. (Before the final consecration of the Tabernacle in the wilderness, the priests were confined to the Tabernacle for seven days during which time they offered sacrifices each day to become initiated into the priesthood.) Upholders of the Jewish faith, [The Sanhedrin], a week before the tenth day [of Tishrei], secluded the High Priest as was done in the seven days after the completion of the Mishkan. (Maseches Yoma, Mishnah 1:1; This law is derived from the seven days of consecration of the Mishkan during which time Aharon and his sons stayed inside of the Mishkan, see Talmud 2:9,b. The High Priest was confined to a special chamber called ‘lishkas phalhedrin’ (ibid. 2a).) They sprinkled upon him water mixed with the ashes of red heifers (Maseches Yoma, 4a, 8a. According to the Mishnah (in Para ch. 3:11), from each red heifer which was burnt, from the time of Moshe, one third of its ashes were stored away, and some of the ashes from each were used to sprinkle over the High Priest. The Rambam (1:4) states that the sprinkling took place on the third and seventh day of confinement as a precaution lest the priest had been made impure upon contact with a dead body.) in order to purify him. [Each of the seven days] he sprinkled the blood of the daily sacrifices, burned the incense (Maseches Yoma Mishnah 14a. The incense was burned twice daily, in the morning and in the afternoon. According to the Rambam the order was: sprinkling, cleaning out five wicks, burning the morning incense, then cleaning out the remaining two wicks.) [upon the golden altar in the Sanctuary,] and cleaned away the ashes, [from the wicks of the Menorah], [he did these things] to acquaint himself with the daily service. (This was because the entire service on Yom Kippur was performed exclusively by the High Priest. See Rambam (Ch. 1:2,5).) As it was written in Your Torah: As it was done on this day, Adonoy commanded that it be done to atone for you.

[3] Another interpretation: "And the Lord saw that Leah was hated. And it shall be that the man [Jacob] will have two wives (Deuteronomy 21:15). Rabbi Berechiah said: This man is Jacob, as it is stated, 'And Jacob was a simple man' (Genesis 25:27). There were two wives, Rachel and Leah. The one [Leah] was beloved, as it is written, 'this is Leah' (Deuteronomy 21:15), and the other was unloved, as it is written, 'And the Lord saw that Leah was unloved' (Genesis 29:31). Both of them bore children for him [Jacob]. What Leah accomplished, Rachel did not accomplish, and what Rachel accomplished, Leah did not accomplish. Leah gave birth to kings, and Rachel gave birth to kings. Leah gave birth to prophets, and Rachel gave birth to prophets. Leah gave birth to judges, and Rachel gave birth to judges. And the firstborn son was to the unloved [Leah], this is Reuben, as it is stated, 'And Leah conceived and bore a son, and she called his name Reuben' (Genesis 29:32). And on the day that he [Jacob] bestowed his blessing, at the time when Jacob sought to depart from the world, he called his sons [to him]... 'he shall not give the son of the beloved [Rachel] precedence over the son of the unloved [Leah],' to Joseph [he gave this blessing], 'why should he [Reuben] be granted the rights of the firstborn?' (Deuteronomy 21:17) ["This is Reuben, as it is said, 'Reuben, you are my firstborn' (Genesis 49:3)]. Although I said that his impulsiveness was like water, do not withhold [praise] from him, for 'his bed is on high' (Genesis 49:4). What is 'on high'? When Moses comes, about whom it is written, 'And Moses went up' (Exodus 19:3), he will redeem you. Since Moses stood up and pleaded for him, as it is said, 'May Reuben live and not die' (Deuteronomy 33:6),. The Holy One, blessed be He, said to him, 'He shall live and not die,' [and thus] you [Reuben] are able to take two portions, as it is stated, 'For he [Reuben] should receive a double portion' (Deuteronomy 21:17). 'May Reuben live' - in this world; 'and not die' - in the World to Come. "For he is the beginning of my strength and so on. And it is written, 'my strength and the beginning of my might' (Genesis 49:3). Therefore, the Lord saw that Leah was hated."

“Speak to Aaron and to his sons, saying: So you shall bless the children of Israel; say to them:” (Numbers 6:23). “So you shall bless the children of Israel…” – that is what is written: “Do not envy a man of villainy, and do not choose any of his ways” (Proverbs 3:31). “A man of villainy” – this is the wicked Esau; “man” – just as it says: “Esau was a man who knew hunting” (Genesis 25:27); “villainy” – just as it says: “For the villainy to your brother Jacob” (Obadiah 1:10). What is it that it said: “Do not envy”? It is because it was revealed before the Holy One blessed be He that Israel is destined to be subjugated to Edom (Edom is considered the nation of Esau.) and would be hard pressed and overburdened in their midst, and Israel is destined to protest this, just as Malachi said: “You said: It is vain to worship God and what is the profit in our having kept His commission.… Now we praise the wicked; the evildoers, too, prosper; they also test God and escape” (Malachi 3:14–15). That is why the Divine Presence said by means of Solomon: “Do not envy a man of villainy” – do not envy the tranquility of the wicked Esau; “and do not choose any of his ways” – you shall not perform any of his actions. Why? Look to the end of the matter, as, behold, the day will come when God will despise everyone who would impugn [maliz] the mitzvot. That is what is written: “For the devious person [naloz] is an abomination to the Lord” (Proverbs 3:32). Likewise it says: “The Lord abhors a man of bloodshed and deceit” (Psalms 5:7). However, one whose path is upright before Him will be among His confidants; that is what is written: “And His secret is with the upright” (Proverbs 3:32). Likewise, it says: “Now, it will be said to Jacob [and to Israel what God has wrought]” (Numbers 23:23). And it says: “The secret of the Lord is to those who fear Him…” (Psalms 25:14). And it says: “You will return and see the difference between the righteous and the wicked, between one who serves God and one who does not serve Him” (Malachi 3:18). “The curse of the Lord is on the house of the wicked” (Proverbs 3:33) – this is Esau the wicked, just as it says: “[If Edom will say:] We are ruined, but we will return and build the ruins, so said the Lord of hosts: They will build, and I will destroy; [they will be called the boundary of wickedness]” (Malachi 1:4). “And He blesses the abode of the righteous” (Proverbs 3:33) – this is Israel, in whose regard it is written: “Your people, they are all righteous, they will inherit the land forever” (Isaiah 60:21). “Your eyes will see, and you will say: May the Lord be exalted [beyond the boundary of Israel]” (Malachi 1:5). “If it is to scoffers, He will scoff” (Proverbs 3:34) – these are the Edomites, who are called scoffers, as it is stated: “A wicked and arrogant man, scoffer is his name” (Proverbs 21:24). And they are called wicked, just as it says: “Now we praise the wicked” (Malachi 3:15). From where is it derived that the verse is speaking of the Edomites? As it is written: “The evildoers [osei risha], too, prosper” (Malachi 3:15) – these are the Edomites, just as it says: “They will be called the boundary of wickedness [risha]” (Malachi 1:4). And they scoff at Israel every day, about the troubles that befall them, just as it says: “You were haughty against Me with your mouths, and you increased your words against Me; I heard” (Ezekiel 35:13). “He will scoff” – the Holy One blessed be He is destined to mete out to them according to their measure, just as it says: “As you have done, so will be done to you; your retribution will return upon your head” (Obadiah 1:15). “But to the humble He gives favor” (Proverbs 3:34) – this is Israel, who are poor among them (This is a reference to the Edomites mentioned above, and refers in general to all of the oppressors of Israel.) and walk humbly in their midst and bear their yoke upon them in order to sanctify the name of the Holy One blessed be He. That the Holy One blessed be He is destined to be gracious to these and punish those, just as it says: “Therefore, the Lord will wait to be gracious to you […for the Lord is a God of justice]” (Isaiah 30:18). And it says: “The humble will increase their joy in the Lord” (Isaiah 29:19). And it says: “For a people will live in Zion, in Jerusalem; you will not weep” (Isaiah 30:19). “The wise will inherit honor” (Proverbs 3:35) – this is Israel, who are called wise when they perform the Torah and the mitzvot, as it is stated: “You shall observe and you shall perform, as this is your wisdom and your understanding…” (Deuteronomy 4:6). Because Israel observes the Torah in their midst, the Holy One blessed be He is destined to bequeath to them a throne of glory, just as it says: “He will bequeath to them a throne of glory” (I Samuel 2:8), as the Holy One blessed be He is destined to restore the monarchy to Israel, just as it says: “The kingdom, the dominion, and the greatness of the kingdoms under the entire heavens [will be given to the holy people of the Most High]” (Daniel 7:27). “And fools carry away disgrace” (Proverbs 3:35) – these are the Edomites, just as it says: “I will eliminate the wise from Edom, and wisdom from the mountain of Esau” (Obadiah 1:8). And it says: “[Concerning Edom, so said the Lord of hosts:] Is there no longer wisdom in Teman? Is counsel lost from the children? Has their wisdom spoiled” (Jeremiah 49:7)? What is “carry away disgrace [kalon]”? It means that they will carry away disgrace in their portion, as their end will be that they will go into fire. Kalon is nothing other than fire, just as it says: “Whom the king of Babylon roasted [kalam] in the fire” (Jeremiah 29:22). And it says: “Just ripened, roasted [kalui] in fire” (Leviticus 2:14). Likewise it says: “[The house of Jacob will be fire,] and the house of Joseph a flame, [and the house of Esau for straw, and they will ignite them and consume them]” (Obadiah 1:18). And it says: “I was seeing until the beast was slain and its body destroyed and it was relegated to the burning of fire” (Daniel 7:11). That is, “and fools carry away disgrace.” Another matter: “Do not envy a man [of villainy]” (Proverbs 3:31) – it is speaking of an adulterer, who, when he consorts with the wife of another and she is impregnated by him, he robs money from the children of the woman’s husband and gives it to the mamzer, as the husband thinks that he is his son, but he is not his son, and he bequeaths him the inheritance with his sons. It is regarding this matter that the adulterer is called “a man of villainy.” (Villainy is a translation of ḥamas, which also refers to theft.) What is “do not envy”? It is that anyone who sees the adulterer, who realizes the lust in his heart with the wife of another and she feeds him and gives him to drink, should not envy his tranquility and should not choose any of his ways. Why? It is because the adulterer is called an abomination: “They are six that the Lord hates, and seven that are an abomination to His soul” (Proverbs 6:16). “One who incites discord among brethren” (Proverbs 6:19) is one of the abominations. This is the adulterer, who incites discord between a man and his wife, just as it says: “And a spirit of jealousy overcame him, [and he warned his wife]” (Numbers 5:14). That is why it is stated: “For the devious [naloz] person is an abomination to the Lord” – this is the adulterer, in whose regard it is written: “And are devious [unlozim] in their tracks” (Proverbs 2:15–16). “And His secret is with the upright” (Proverbs 3:32) – this is one who sees his actions and abstains from wine in order to render his paths upright, just as it says: “Who render their paths upright” (Proverbs 9:15). What is His secret? It is that the Holy One blessed be He teaches him how to save himself from her, just as it says: “I have guided you on the path of wisdom” (Proverbs 4:11). The numerical value of wine [yayin] is seventy (Yod – 10; yod – 10; nun – 50; the sum is 70.) and of secret [sod] is seventy. (Samekh – 60; vav – 6; dalet – 4; the sum is 70.) He abstains from wine that totals seventy, and he merits the secret of wisdom that totals seventy. Wine enters, a secret emerges, wine remains out, a secret enters. That is, “and His secret is with the upright.” “The curse of the Lord is on the house of the wicked” (Proverbs 3:33) – this is the adulterer. What is the curse [hame’era]? It is that the water that causes curse [hame’arerim] will examine him just as they examine her. That is, “the curse of the Lord,” just as it says: “May the Lord render you as a curse…” (Numbers 5:21). “And He blesses the abode of the righteous” (Proverbs 3:33) – this is the male nazirite and the female nazirite, who, if they abstained from wine to protect themselves from sin, merit a blessing. That is why it juxtaposed the portion of the Priestly Benediction after the portion of the nazirite, because he merits receiving the blessings of the Priestly Benediction. That is, “and He blesses the abode of the righteous,” just as it says: “May the Lord bless you and protect you” (Numbers 6:24). “If it is to scoffers,” (Proverbs 3:34) – this is the adulterer, who errs due to wine, who is called a scoffer, just as it says: “Wine is a scoffer, intoxicating drink is tumultuous…” (Proverbs 20:1). “He will scoff” (Proverbs 3:34) – as everyone scoffs at the adulterer, as he is a curse and an oath for My chosen ones. “But to the humble, He is gracious” (Proverbs 3:34) – these are the nazirites, who adopt humility for themselves, who abstain from wine and grow their hair in order to torment themselves and protect themselves from transgression. The Holy One blessed be He is gracious with them, just as it is written: “And be gracious to you” (Numbers 6:25). “The wise will inherit honor” (Proverbs 3:35) – because the nazirites feared sin they were called wise men, just as it says: “Fear of the Lord is the beginning of wisdom” (Psalms 111:10). And it says: “Behold, fear of the Lord is wisdom” (Job 28:28). They inherit honor, as the Holy One blessed be He lifts His countenance to them and grants them peace, as when a person sits peacefully in his home, that is his honor. Likewise, it says: “Preserve your honor and stay at home” (II Kings 14:10), as after the portion of the nazirite, the Priestly Benediction is written, in which it is written: “And grant you peace” (Numbers 6:26). “And fools carry away disgrace” (Proverbs 3:35) – these are the adulterer and the adulteress, and they are called fools. The adulterer, from where is it derived? “Whoever is a simpleton let him turn here” (Proverbs (9:16). The adulteress, as it is written: “The woman of folly is loud” (Proverbs 9:13). “Carry away disgrace” – “he shall expose the head of the woman” (Numbers 5:18), and it says: “Her belly will distend…” (Numbers 5:27); do you have any disgrace greater than that? That is, “carry away disgrace.” This is why the portion of the Priestly Benediction is stated after the portion of the nazirite, as anyone who abstains from wine for the sake of Heaven merits all the blessings stated in the Priestly Benediction. From where is it derived? It is just as it says: “So you shall bless [the children of Israel]” (Numbers 6:23).

Another matter, “vekorbano…” – what did the princes see that led them to present offerings in this manner? The Rabbis say: Even though each of them presented an identical offering, they offered it regarding significant matters, and each and every one presented according to his perspective. Naḥshon began and presented regarding the protocol of the monarchy, just as his father crowned him over his brothers, just as it says: “Judah, you, your brothers will acknowledge you…[your father's sons will prostrate themselves to you]. Judah is a lion cub…” (Genesis 49:8–9). Likewise it says: “For Judah prevailed over his brothers, as the prince would come from him” (I Chronicles 5:2). There was a tradition in the hand of the tribe of Judah, their Sages, and their prominent leaders, from Jacob our patriarch, regarding everything that is destined to befall each tribe until the messianic era. Likewise, there was a tradition in the hand of each and every tribe regarding what would befall it until the messianic era, from Jacob their father. “Vekorbano…” – he presented the dish and the basin corresponding to the kings of the house of David, who are destined to emerge from him, who ruled over the entire world, over the sea and over the land, e.g., Solomon and the messianic king. Solomon, from where is it derived? It is as it is written: “For he ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). Rav and Shmuel, one said Tifsaḥ is at one end of the world and Gaza is at the other end of the world. One said: They stand adjacent to one another; just as he ruled over Tifsaḥ and over Gaza, so he ruled over the entire world. And it says: “All the world sought the presence of Solomon, to hear his wisdom…. Each would bring his tribute…” (I Kings 10:24–25). From where is it derived that he ruled over the sea? It is as it is written: “Also the fleet of Hiram, which had carried gold from Ophir…” (I Kings 10:11). “For the king had a fleet of Tarshish at sea with the fleet of Hiram. Once every three years…” (I Kings 10:22). And it says: “I will set his hand upon the seas, his right on the rivers” (Psalms 89:26). The messianic king, from where is it derived? It is, as it is written: "He will rule from sea to sea, from the river to the ends of the land" (Psalms 72:8). Over the land, from where is it derived? It is as it is written: “And all the kings, all the nations will bow to him, will serve him” (Psalms 72:11). And it says: “And behold, among the clouds of the heavens…. To him was given dominion, [honor, and kingship, and all the peoples, nations, and languages would serve him]” (Daniel 7:13–14). “The stone that struck the image became a great mountain, and filled the entire earth” (Daniel 2:35). This is why he presented a dish, corresponding to the sea that surrounds the entire world and resembles a dish. Why was “its weight one hundred and thirty”? (Numbers 7:13). It is because when the Holy One blessed be He gathered all the waters to one place on the third day of the formation of the world, he called them seas, as it is stated: “And to the gathering of the waters, He called seas [yamim]” (Genesis 1:10). The numerical value of yamim is one hundred; yod, yod are twenty, mem, mem are eighty, that is one hundred. Solomon came and added a sea to the construction of the Temple in which the priests could immerse themselves, just as it says: “He crafted the sea, of cast metal, ten cubits from brim to brim, [circular around, and its height was five cubits; a thirty-cubit line would wrap around it]” (I Kings 7:23). Corresponding to those thirty cubits that was the circumference of the sea that Solomon crafted, he added thirty shekels to the weight of the dish corresponding to the sea of Solomon. That is one hundred and thirty shekels, the weight of the dish, corresponding to the seas and to the sea of Solomon. “One silver basin” (Numbers 7:13), it is corresponding to the world, that is shaped like an orb that is tossed from hand to hand. Why was its weight “seventy shekels”? (Numbers 7:13). It is because both of them (Solomon and the Messianic king.) ruled over seventy nations, which exist from one end of the world to the other end. From where is it derived that the sea is shaped in the form of a dish and the world is shaped like an orb? It is like that which we learned: The Rabbis say: Only one that has in its hand a staff, a bird, an orb, a dish, a sword, a crown, or a ring is forbidden. (A statue of a person in whose hands one of these objects appears is considered an idol, and it is forbidden to benefit from it in any way.) A staff, as it rules the entire world with it. A bird: “My hand has grasped the riches of the peoples like a nest” (Isaiah 10:14). An orb, as the world is shaped like an orb. Rabbi Yona said: Alexander of Macedonia, when he sought to ascend heavenward, he would rise and rise until he would see the world as an orb and the sea as a dish. That is why, when they draw him, it is with an orb in his hand. Should they draw him with a dish in his hand? He does not have dominion over the sea. But the Holy One blessed be He has dominion over the sea and has dominion over the land, recues at sea and rescues on land; that is why they brought a dish corresponding to the sea and a basin corresponding to the land. “Both of them full [of high quality flour]" (Numbers 7:13), as the nation brought tributes [menaḥot] (The word menahot can also refer to meal offerings, which typically consist of high quality flour.) to Solomon; likewise they are destined to bring it to the messianic king, just as it says: “[The kings of Tarshish and of the islands will bring tribute [minḥa]]; the kings of Sheba and Seva will offer gifts” (Psalms 72:10). “Full [mele’im]” means nothing other than gifts, just as it says: “And gave them all [vaymalum] to the king” (I Samuel 18:27). “High quality flour [solet]" (Numbers 7:13), just as it says: "valued [hamesulaim] like gold" (Lamentations 4:2). "Mixed with oil” (Numbers 7:13), just as it says: “A good name is better than fragrant oil” (Ecclesiastes 7:1), and it says: “Your name is like poured oil” (Song of Songs 1:3), as their good name would go forth throughout the world. Why were they of silver? It is just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One gold ladle, ten shekels, [full of incense]” (Numbers 7:14), corresponding to the ten generations from Peretz to David, as it is stated: “These are the generations of Peretz: [Peretz begot Hetzron]; and Hetzron begot [Ram, and Ram begot Aminadav;] Aminadav begot Naḥshon, [and Naḥshon begot Salmon; Salmon begot Boaz, and Boaz begot Oved]; and Oved begot [Yishai], and Yishai begot David” (Ruth 4:18–22). “One…ladle,” as they were all like one hand, all full-fledged righteous men. That is, “full of incense” (Numbers 7:14), as their actions were pleasant like the fragrance of the incense. “One young bull” (Numbers 7:15), corresponding to Abraham, who was the primary progenitor, and who, in his regard, it is stated: “Abraham ran to the cattle [and took a young bull]” (Genesis 18:7). “One ram” (Numbers 7:15), this is Isaac, as, in his regard it is stated: “He took the ram and he offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” (Numbers 7:15), corresponding to Jacob, in whose regard it is stated: “Jacob separated the sheep” (Genesis 30:40). “One goat as a sin offering” (Numbers 7:16), corresponding to Judah, who brought Joseph’s fine tunic that he had immersed in the blood of the goat, as it is stated: “They slaughtered a goat [and they dipped the tunic in the blood]" (Genesis 37:31). Judah brought it to his father and said: “Identify this, please, is it your son’s tunic?” (Genesis 37:32). That is why it was meted to him with the same measure, as Tamar said to him: “Identify, please, whose signet, belt, [and staff are these?]” (Genesis 38:25). That is why sin offering is stated in this regard, as they brought it as atonement for him, because he brought anguish to his father. “And for the peace offering [hashelamim], two cattle” (Numbers 7:17) – these are David and Solomon, as they initiated the monarchy, as cattle [bakar] is nothing other than an expression of monarchy, just as it says: “Butter of cattle [bakar] and milk of sheep…” (Deuteronomy 32:14), and we translate it: Give them the plunder of their kings. (Targum Onkelos on the verse. Shelamim) , because they were full-fledged righteous men, (Shelamim is expounded as though it is written shelemim, complete.) and in their days, Israel were flawless [mushlamim], and in the days of Solomon, the kingdom was complete [shelema], as it is stated: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). The two of them built the Temple; David made the foundation, and Solomon built it. “Five rams, five goats, five sheep in their first year” (Numbers 7:17) – these are fifteen corresponding to the fifteen kings who were from Reḥavam until Zedekiah, king son of a king. Some were full-fledged righteous men, some were middling, and some were full-fledged wicked men. “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). When the Holy One blessed be He saw that he presented his offering corresponding to the order of the patriarchs and the royal dynasty, He began lauding his offering: “This was the offering of Naḥshon son of Aminadav.”

“On the second day, Netanel son of Tzuar, prince of Issachar, presented his offering” (Numbers 7:18). “He presented his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:19). Why does it say in his regard: “Presented his offering [hikriv]”? (Numbers 7:18). It is because Reuben came and appealed. He said: ‘It is enough that Judah preceded me, just as he did on the journeys. I will present the [next] offering, in accordance with birth order.’ Moses reprimanded him and said to him: 'From the mouth of the Holy One blessed be He, it was stated to me: ‘Present the offerings [hakrev] in accordance with the journeys.’ (Since the camp of Judah went first in the journeys, the tribes in that camp sacrificed first. Within each camp, the Torah orders the tribes. Thus, in the camp of Judah, the order is Judah, Issachar, Zevulun (Numbers 2:1–9.)) Alternatively, hikriv, Moses brought him near [hikrivo], against Reuben’s will. Another matter, “presented [his offering] – it is as though he presented his offering first. Why was it so? Because he was privileged to counsel the princes, the verse ascribes to him as though he presented his offering first. Abba Ḥanan says in the name of Rabbi Eliezer: Because he was privileged to counsel, he merited that understanding was granted to his tribe, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is stated: “Princes of Issachar were with Deborah” (Judges 5:15). Likewise, the verse speaks his praise as he sat on the tribunals in Egypt, as it is stated: “[Descendants of Issachar…] of Yashuv, the Yashuvite family” (Numbers 26:23–24), and yashuv is nothing other than courts, (Since Yashuv was in Egypt, and it is a term which refers to tribunals, we learn that there were tribunals in Egypt.) as it is stated: “They will come to you as a people comes, and…will sit [veyeshvu] before you” (Ezekiel 33:31). “Jacob was a simple man, dwelling in tents” (Genesis 25:27), (“Tents” is expounded as a reference to the study halls of Shem and Ever.) and it says: “And Issachar in your tents” (Deuteronomy 33:18). (This teaches that the tribe of Issachar studied a lot of Torah.) “He presented [hikriv] his offering…” (Numbers 7:19), Rabbi Pinḥas ben Yair said: Why did it add hikriv, (In the sacrifices of the other tribes, the word hikriv is not used.) and it is lacking a yod? Rather, it was corresponding to the red heifer that they prepared on that day; that is why he added hikriv lacking a yod, establishing the word with four letters, corresponding to the four matters that the heifer required: Red, complete, unblemished, without having borne a yoke, just as it says: “They shall take to you a completely red heifer [in which there is no blemish, and upon which a yoke was not placed]” (Numbers 19:2).

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19). Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim. The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed. That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that. “One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel. In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4). That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls (Namely, on the border of Egypt.) when Israel descended to Egypt. That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt. Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years. From where is it derived? “Descend [redu] (The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210.) there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born. “One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile. (The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him.) Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18). Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing. “As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26). “One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt. Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7), (Another meaning of adi is gem or jewel. baadi) , this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices. Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47). “One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam. Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship. This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering. (See Numbers 15:27.) “And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10). “Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2). (This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan.) “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

Another matter: “Bring the tribe of Levi near…” (Numbers 3:6) – that is what is written: “Happy is one You choose and bring near” (Psalms 65:5). Happy is the man whom the Holy One blessed be He has chosen even if He did not bring him near, and happy is the man whom the Holy One blessed be He brought near, even if He did not choose him. Who is the one whom He chose? It is Abraham, as it is stated: “You are the Lord God, who chose Abram” (Nehemiah 9:7); but you did not bring him near, but rather, he brought himself near. Jacob, the Holy One blessed be He chose him, as it is stated: “For the Lord has chosen Jacob for Himself” (Psalms 135:4), and likewise it says: “Jacob whom I have chosen” (Isaiah 41:8); but you did not bring him near, but rather, he brought himself near, as it is stated: “Jacob was a wholesome man who resided in tents.” (Genesis 25:27). (Bereshit Rabba 63:10 states that the word “tents” is referring to the study halls of Shem and Ever, in which Jacob studied Torah.) Moses, He chose him, as it is stated: “Were it not for Moses, His chosen” (Psalms 106:23), but He did not bring him near. Happy are those whom the Holy One blessed be He chose even though He did not bring them near. Come and see Yitro; (Shemot Rabba 27:2.) the Holy One blessed be He brought him near but did not choose him. Raḥav (Ruth Rabba 2:1.) the prostitute, He brought her near but did not choose her. Happy are those whom He brought near even though He did not choose them. A noblewoman asked Rabbi Yosei; she said to him: Does Your God bring near anyone He wants? He brought a basket of figs before her, and she was selecting carefully and selecting and eating. He said to her: Do you know how to select and the Holy One blessed be He does not know how to select? One whom He sees that his deeds are good, He chooses him and brings him near. Rabbi Neḥemya in the name of Rabbi Shmuel bar Rav Yitzḥak: Not everyone who is near remains near, and neither does everyone who is distant remain distant. There are those who are chosen, rejected, and brought near. There are those who are chosen, rejected, and not brought near. Aaron was chosen: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). He was rejected: “The Lord was incensed with Aaron” (Deuteronomy 9:20). And it is written: “And you, bring Aaron your brother near to you” (Exodus 28:1). Saul was chosen: “Have you seen that the Lord has chosen him” (I Samuel 10:24). He was rejected: “I have regretted that I crowned Saul…” (I Samuel 15:11). But he was not brought near: “I have spurned him from reigning over Israel” (I Samuel 16:1). David was chosen: “He chose David His servant” (Psalms 78:70). He was rejected: “The king set out with his entire household in his wake.… [The king set out,] and all the people in his wake, and they stopped at a remote house” (II Samuel 15:16–17). Rabbi Yehoshua ben Levi said: They ostracized him; nevertheless, he accepted his ostracization; that is what is written: “David ascended the ascent of the Mount of Olives, weeping as he ascended, and his head was covered [and he walked barefoot]” (II Samuel 15:30). And he was brought near; Rabbi Yudan said: Ira the Ya’irite, David’s teacher, brought him near. That is what David says: “May those who fear You and who know [yodei] Your precepts turn to me.” (Psalms 119:79). It is written: Who know him [yodo]; (Although the verse is read in the plural – those who know – the word know is written in the singular, thus implying that it is referring to a single individual who can be described as the one who knows Your precepts.) Ira the Ya’irite was his teacher and brought him near. Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They are six who were chosen: Priesthood, Levites, Israel, the royal house of David, Jerusalem, the Temple. Priesthood, from where is it derived? It is as it is written: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Levites, from where is it derived? It is as it is stated: “For the Lord your God has chosen him from all your tribes” (Deuteronomy 18:5). Israel, from where is it derived? It is as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). The royal house of David, from where is it derived? It is as it is stated: “He chose David His servant.” (Psalms 78:70). Jerusalem, from where is it derived? It is as it is stated: “[Jerusalem,] the city that I have chosen” (I Kings 11:32). The Temple, from where is it derived? It is as it is written: “I have chosen and sanctified this House” (II Chronicles 7:16). David said: Happy is one whom the Holy One blessed be He has chosen and happy is one whom He brought near. Who is doubly happy? It is one whom the Holy One blessed be He has chosen and brought near. Who is that? It is Aaron and Levi. Aaron, from where is it derived? It is as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). From where is it derived that He brought him near? It is as it is stated: “And you, bring Aaron your brother near to you” (Exodus 28:1). Levi, the Holy One blessed be He chose him, as it is stated: “For the Lord your God has chosen him” (Deuteronomy 18:5). From where is it derived that He brought him near? It is as it is stated: “Bring the tribe of Levi near, and stand it.” In their regard, the verse says: “Happy is the one You choose to bring near to You to dwell in Your courtyards” (Psalms 65:5), just as it says: “They shall keep his commission, and the commission of the entire congregation…[to perform the service of the Tabernacle]” (Numbers 3:7). “May we be sated by the bounty of Your House, [the holiness of Your Temple]” (Psalms 65:5) – as they would eat all the tithes that were brought to the House, just as it says: “To the children of Levi, I have hereby given all tithe in Israel as an inheritance…” (Numbers 18:21).

“The lads grew; Esau was a man who knows hunting, a man of the field; Jacob was a simple man, a dweller in tents” (Genesis 25:27). “The lads grew” – Rabbi Levi said: This is analogous to a myrtle and a thorn bush that grew adjacent to one another. When they grew and blossomed, this one produced its fragrance and that one produced its thorns. So, all thirteen years, both of them would go to school and both of them would come from school. After thirteen years, this one would go to study halls, and that one would go to houses of idol worship. Rabbi Elazar said: A person must be responsible for his son until age thirteen. From there on, he must say: ‘Blessed that He has absolved me from the punishment of this one.’ “Esau was a man who knows hunting [tzayid]” – he would ensnare [tzad] people with his mouth. You [say you] did not steal; who stole with you? You [say you] did not kill, who killed with you? (The Romans, the descendants of Esau, would ignore the denials of the accused.) Rabbi Abahu said: He was a field person, a hunting person. (The verse does not say he worked the field or engaged in hunting, but rather, he was “a man of the field.”) He hunted in the house and hunted in the field. In the house, [he said]: ‘How does one prepare salt?’ (He asked about separating teruma and tithes from salt and straw, in an effort to create a devout impression, although he knew that there is no such obligation.) In the field, [he said:] ‘How does one prepare straw?’ Rabbi Ḥiyya said: He abandoned himself like a field. (Engaging in homosexual relations.) Israel said before the Holy One blessed be He: ‘Master of the universe, is it not enough that you subjugated us to seventy nations, but even to this one, that engages in relations like a woman?’ The Holy One blessed be He said to them: ‘I, too, will exact retribution against him with that expression.’ That is what is written: “The heart of the valiant of Edom will be on that day like the heart of a woman in anguish” (Jeremiah 49:22). “Jacob was a simple man, a dweller in tents” – two tents; the study hall of Shem, and the study hall of Ever. “Isaac loved Esau because of the game in his mouth, and Rebecca loved Jacob” (Genesis 25:28). “Isaac loved Esau because of the game in his mouth” – good meat for his mouth and a good cup for his mouth. “And Rebecca loved Jacob” – the more she would hear his voice, the more she would add love onto her love for him.

“Jacob cooked a stew, and Esau came from the field and he was weary” (Genesis 25:29). “Jacob cooked a stew” – he [Esau] said to him: ‘What is the nature of this stew?’ He said to him: ‘It is because that elder (Abraham.) died.’ He said: ‘Did the attribute of justice strike that elder?’ He said to him: ‘Yes.’ He said: ‘If so, there is no granting of reward and no revival of the dead.’ (Esau was claiming that if the righteous Abraham died at a young age relative to Adam and Noah, that proved that there was no reward for righteousness. (Etz Yosef)) The Divine Spirit screams: “Do not weep for the dead, and do not be moved for him” (Jeremiah 22:10) – this is Abraham; “Weep for one who is leaving” (Jeremiah 22:10) – this is Esau.

“Jacob said to Rebecca his mother: Behold, Esau my brother is a hairy man, and I am a man of smooth skin” (Genesis 27:11). “Jacob said to Rebecca his mother: Behold, Esau my brother is a hairy [sa’ir] man” – a demon-like man, just as it says: “Demons [se’irim] will dance there” (Isaiah 13:21). “And I am a man of smooth [ḥalak] skin” –just as it says: “For the Lord's portion [ḥelek] is His people” (Deuteronomy 32:9). Rabbi Levi said: This is analogous to one with a full head of hair and a bald person who were standing at the edge of the threshing floor. The chaff went up onto the one with the full head of hair and became entangled in his hair. The chaff went up onto the bald person, and he placed his hand on his head and removed it. So, Esau the wicked is sullied with iniquities all the days of the year, and he has no means with which to gain atonement. But Jacob is sullied with iniquities all the days of the year, comes Yom Kippur, and he has the means with which to gain atonement, as it is stated: “For on this day he shall atone” (Leviticus 16:30). Rabbi Yitzḥak said: This is not related to that and that is not related this. (The verse is not related to that interpretation and that interpretation is not related to the verse.) Rather, (The same conclusion can be reached from a different source.) “the goat shall bear upon itself” (Leviticus 16:22) – this is Esau, as it is stated: “Behold, Esau my brother is a hairy [sa’ir] man.” “All their iniquities [avonotam]” (Leviticus 16:22) – the iniquities of the simple man [avonot tam], as it is stated: “Jacob was a simple [tam] man” (Genesis 25:27). “Perhaps my father will feel me, and I will be in his eyes as a deceiver, and I will bring upon myself a curse, and not a blessing” (Genesis 27:12). “Perhaps my father will feel me, and I will be in his eyes as a deceiver [metate’a]” – like a dead man [met], an aberration [to’eh], (Metate’a is an acronym for met and to’eh.) and an idolater. (Anyone who distorts the truth in his speech it is as though he engages in idol worship (Sanhedrin 92a).) “I will bring upon myself a curse” – even the one blessing that he is destined to bestow at the end, (See Genesis 28:4.) he will not bestow it upon me. “His mother said to him: Your curse is upon me, my son; only heed my voice, and go, take for me” (Genesis 27:13). “His mother said to him: Your curse is upon me, my son” – Rabbi Abba bar Kahana said: Adam, who sinned, was it not his mother that was cursed, as it is stated: “The ground is cursed on your account”? (Genesis 3:17). You, too, “your curse is upon me, my son.” Rabbi Yitzḥak said: [Rebecca said:] ‘It is incumbent upon me to enter and say to your father: Jacob is righteous and Esau is wicked.’ (It is incumbent upon me to see to it that there will be no curse at all.) “He went, took, and brought to his mother, and his mother made tasty food, like that his father likes” (Genesis 27:14). “He went, took, and brought to his mother” – compelled, coerced, and weeping.

“If you are pure and upright…He will restore the abode of your righteousness” (Job 8:6). “If you are pure and upright” – “if you were” is not written here, but rather, “you are.” But in the past, he was not a righteous man. “He will rouse Himself for you” (Job 8:6) – the Holy One blessed be He is destined to be roused in your regard, and reward you for all the acts of righteousness that you performed. Because it is written: “But Jacob was a simple man, abiding in tents” (Genesis 25:27); therefore: “Jacob arrived intact.” Rabbi Berekhya began: “You will decree, and He will fulfill it for you, and light will shine upon your ways” (Job 22:28). “You will decree, and He will fulfill it for you” – this is Jacob. “And light will shine upon your ways” – light will shine upon your two journeys. (The journey to Haran, and the journey back.) Because it is written: “If God will be with me…” (Genesis 28:20); “and behold I am with you, and will keep you” (Genesis 28:15): “and I return to my father’s house in peace” (Genesis 28:21), and it is written: “Jacob arrived intact.”

“You have circled this mountain enough; turn yourselves to the north” (Deuteronomy 2:3). “You have circled this mountain enough” – halakha: If a person of Israel is scrupulous in honoring his father and mother, what is his reward? This is what our Rabbis taught: These are the matters whose profits a person enjoys in this world, while the principal remains for him for the World to Come. They are: Honoring one’s father and mother…. Rabbi Abbahu said: The students of Rabbi Eliezer HaGadol asked him: ‘What is [true] honoring of one’s father and mother?’ He said to them: ‘Go out and see what Dama ben Netina did in Ashkelon.’ His mother was mentally disturbed and she would slap him [when he was] with his counterparts, but all he would say to her was: ‘That is enough, mother.’ Our Rabbis said: One time, the Sages came to him to purchase from him a gem that had been lost from the priestly vestments. He resided in Ashkelon and they settled with him for one thousand gold pieces. He entered and found his father’s leg extended on the chest in which the gem was found, and he was asleep. He did not seek to disturb him, and he went out empty-handed. When he did not take it out, they were under the impression that he was asking them for more, and they raised the price [they were offering] to ten thousand gold pieces. When his father awakened from his sleep, he entered and took it out to them. They sought to give him ten thousand gold pieces. He said: ‘God forbid. I will not benefit from the reward for honoring my parents. Rather, the money that I settled with you, one thousand gold pieces, that is what I will take from you.’ What reward did the Holy One blessed be He give him? Our Rabbis said: During that year, his cow gave birth to a red heifer, and he sold it for more than ten thousand gold pieces. See how great honoring of one’s father and mother is. Rabban Shimon ben Gamliel said: No person respected his parents like I did my parents, and I found that Esau honored his father more than I did. How so? Rabban Shimon ben Gamliel said: I would serve my father with soiled garments, but when I would go to the marketplace, I could cast off those garments and don fine garments, and go out in them. But Esau did not do so; rather, the garments that he would wear to serve his father were finer. (Rabban Shimon ben Gamliel served his father in soiled garments in order to indicate his willingness to act even as a servant in serving his father. But Esau would put on his finest clothes, as though he were going to meet a government officer. Rabban Shimon ben Gamliel reconsidered and decided that Esau’s method afforded greater honor to his parents (Maharzu). ) Know that it is so, for when [Esau] went out to hunt and bring [food] to his father, so he would bless him, what did Rebecca, who loved her son Jacob, do? She gave him delicacies, and said to him: ‘Go to your father and take the blessings before your brother takes them.’ At that moment, Jacob said to her: ‘Mother, do you not know that my brother Esau “is a hairy man, and I am a smooth-skinned man”? (Genesis 27:11). Let my father not sense that I am not Esau, or I will be shamed before him.’ From where is this derived? As it is stated: “Perhaps my father will feel me, [and I will be in his eyes as a deceiver, and I will bring upon myself a curse and not a blessing]” (Genesis 27:12). She said to him: ‘My son, your father’s eyes are dim and I will dress you in the fine garments that your brother wears when he serves your father. When you come to him, he will hold your hand, and will think that you are Esau, and bless you.’ From where is this derived? As it is stated: “Rebecca took the fine garments of Esau…” (Genesis 27:15) with which he was accustomed to serve his father, as it is stated: “She dressed Jacob” (Genesis 27:15). That is why, when Jacob entered to him, what did Isaac say to him? “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22). [Isaac] blessed him and [Jacob] went out, and Esau came and went in to his father. [Isaac] said to him: ‘Who are you, who is speaking to me with a big heart ?’ He said to him: “I am your son, your firstborn, Esau” (Genesis 27:32). When he heard his voice, he knew that he was Esau. He said to him: “Your brother came with deceit, and he took your blessing” (Genesis 27:35). At that moment, Esau began screaming and saying: ‘Come and see what this simple man did to me, in whose regard it is written: “Jacob was a simple man, a dweller in tents” (Genesis 25:27). Is it not enough that he mocked me for selling him my birthright, “and, behold, now he has taken my blessing”?’ (Genesis 27:36). You learn that Esau was scrupulous in honoring his parents. Rabbi Yudan said: When Israel came to wage war against him, (The Israelites intended to wage war against Edom, the descendants of Esau, as they travelled from the wilderness into the Land of Israel. ) the Holy One blessed be He showed Moses the mountain in which the patriarchs were buried. He said to him: ‘Say to Israel: You cannot confront him. Even now, the reward for honoring those buried on this mountain is owed him.’ From where is it derived? It is from what we read regarding the matter: “You have circled this mountain enough.” (The following verses record God’s instruction to Israel not to militarily confront Edom (see Deuteronomy 2:4–5). )

(Deut. 14:22:) YOU SHALL SURELY TITHE . Tithe ('SR) so that you may become rich ('ShR), (In Hebrew letters the roots translated “tithe” and “become rich” are identical.) before you are in want. (Tanh., Deut. 4:18; PRK 10:10.) a hint (remez) for those who sail the seas to take out one tenth for those who labor in Torah. (This interpretation understands the ALL in the commandment as expressing the universality of the YOU rather than modifying the predicate of the sentence. See the commentary of Enoch Zundel, ‘Ets Yosef, on the parallel in Tanh., Deut. 4:18, who cites the Tosafot to Ta’an 9a (top); cf. Sifre, Deut. 14:22 (105).) (Ibid., cont.:) THE PRODUCE OF YOUR SEED THAT COMES FROM THE FIELD. If you are virtuous , you shall going out to sow a field. If not, the one who goes out to the field shall in the end engage in combat with you. This refers to Esau, of whom it is said {(in Gen. 25:29): THEN ESAU CAME FROM THE FIELD. [(in Gen. 25:27): A CUNNING HUNTER, A MAN OF THE FIELD.]

(Gen. 25:19:) THESE ARE THE GENERATIONS OF ISAAC BEN ABRAHAM. (Except for most of the last section (# 24), Toledot is not found in Buber’s Oxford MS. Buber has filled in the gap mostly from Codex Vaticanus Ebr. 34.) This text is related (to Prov. 17:6): GRANDCHILDREN ARE A CROWN FOR ELDERS, AND THE GLORY OF CHILDREN IS THEIR PARENTS. (Cf. Gen. R. 63:2; Tanh., Gen. 6:4.) Who caused Abraham to be magnified? Jacob, as stated (in Is. 29:22): THUS SAYS THE LORD UNTO THE HOUSE OF JACOB, WHICH REDEEMED ABRAHAM. Why? Because, if one is meritorious as a Torah scholar together with his son and his grandson, it will never again be cut off from him. Thus it is stated (in Deut. 4:9f.): AND MAKE THEM (the statutes and ordinances) KNOWN TO YOUR CHILDREN AND GRANDCHILDREN AS ON THE DAY THAT YOU STOOD < BEFORE THE LORD YOUR GOD AT HOREB >. Just as the gift of < the > Torah did not become cease on the day it was given; so for one who teaches his son and his grandson Torah, it shall never again depart from him. And so it was when the Holy One saw Abraham was busy with the Torah. Where is it shown? Where it is stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY LAWS >. It is also written (above, in 18:19): FOR I HAVE KNOWN HIM. Then Jacob arose up and did not move from the Torah, as stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (i.e., in the academies). (For this interpretation, see Gen. R. 63:10; Targum Onqelos, Gen. 25:27; PRK 5:7.) What stipulation did the Holy One make with them? (According to Josh. 1:8:) < THIS > BOOK OF THE LAW SHALL NOT DEPART < FROM YOUR MOUTH >…. It is also written (in Prov. 10:1): A WISE SON SHALL MAKE A FATHER GLAD. This is Isaac, since it is stated (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED. (Prov. 10:1, cont.:) BUT A FOOLISH SON. This is Ishmael. Thus it is written (in Gen. 25:12): NOW THESE ARE THE GENERATIONS OF ISHMAEL BEN ABRAHAM. There are children who suffer disgrace through their parents. Josiah suffered disgrace through his father, as stated (in II Chron. 33:23): FOR AMON INCURRED A LOT OF GUILT. Hezekiah suffered disgrace through < his father > Ahaz, as stated (in Is. 8:16): BIND UP THE TESTIMONY. (According to Gen. R. 42:3; Lev. R. 11:7; Ruth R., proem 7; and Esther R., proem 11, this verse alludes to Ahaz, who had seized (ahaz) the synagogues and the academies.) There are also parents who suffer disgrace through their children. Eli suffered disgrace through his sons, [as stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. And Samuel also suffered disgrace through his sons], as stated (in I Sam. 8:3): BUT HIS SONS DID NOT WALK IN HIS WAYS. It did not, however, turn out in this way for Abraham. Instead he was magnified through Isaac, as stated (in Gen. 25:19, cont.): ABRAHAM SIRED ISAAC. Did he sire no one but Isaac? Now look, it is written {(in Gen. 25:19): THESE ARE THE GENERATIONS OF ISHMAEL.} [(in Gen. 16:15): SO HAGAR BORE A SON TO ABRAM.] And in addition < there are > the sons of Keturah: Zimran and Jokshan, < etc. > (cf. Gen. 25:2). But it does not say that Abraham sired anyone but Isaac, simply because Isaac was righteous. It is therefore stated (in Gen. 25:19): ABRAHAM SIRED ISAAC.

[(Gen. 27:33, cont.:) AND SAID: WHO THEN (mi 'efo')?] What is the meaning of MY 'EFO' (rt.: 'P')? Mi 'efoh (rt.: 'PH)? (Gen. R. 67:2; Cant. R. 4:11:2.) Isaac said: Sovereign of the Universe: Who is being baked (mi ne'efah, rt.: 'PH) in this oven (i.e., of Gehinnom), I or my son Jacob? The Holy One said to him: Neither you nor your son Jacob. But who? (Ibid., cont.:) HE THAT HAS HUNTED GAME. This is Esau, as stated (in Gen. 25:27): ESAU BECAME A CUNNING HUNTER.

(Gen. 25:27:) WHEN THE BOYS GREW UP, ESAU BECAME A CUNNING HUNTER, < A MAN OF THE FIELD; BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS >. R. Berekhyah the Priest said: R. Levi said: (See Gen. R. 63:10.) Both of them went to the elementary school, and both of them were equal until the age of fifteen. To what were they comparable? To a myrtle and a thorny plant. (‘TsMWNYT. Gen. R. 63:10 reads ‘TsBWNYT (“wild rose bush”) here.) As long as they are small, no one < can > distinguish one from the other. After they have grown up, the one awakens (in bloom), AND (in the words of Gen. 1:12) IT WAS GOOD; but the other brings forth its thorns. Thus, so long as Esau and Jacob were small no one distinguished between them. After they were grown up, they were distinguishable. Where is it shown? Where it is stated (in Gen. 25:27): WHEN THE BOYS GREW UP…. JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (of learning). (See above, 6:1.) < But what about Esau? (According to ibid.:) ESAU BECAME > A CUNNING HUNTER, < A MAN OF THE FIELD (SDH) >. R. Abbahu said: What is the meaning of CUNNING HUNTER? That his hunting was by entrapment (SWDN'). (In accordance with a suggestion from Midrash Tanhuma (Jerusalem: Eshkol, n.d.), vol. I, appendix, p. 38, n. 1, the text here is slightly emended from SWRN’. So emended the midrash is interpreting FIELD (SDH) of the biblical text as “entrapment” (SWDN‘). For a similar interpretation, see Gen. R. 63:10. See Buber’s note, ad loc.) He hunted at home [and he hunted] in the field. BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS. The Holy One said to him: You are the first to sit in the tents (of learning). By your life, when I return to Jerusalem, I will return through your virtue. Thus it is stated (in Jer. 30:18): THUS SAYS THE LORD: BEHOLD, I AM RESTORING JACOB'S TENTS FROM CAPTIVITY. "Abraham's tents from captivity" is not stated < here >, but JACOB'S TENTS FROM CAPTIVITY.

(Gen. 25:29:) NOW JACOB HAD BOILED < A STEW >. Esau came in from the field and saw that Jacob's face was blackened. He said to him: What are you doing? He said to him: Do you not know that our grandfather Abraham is dead, and I am cooking food? (See Gen. R. 63:11 ; BB 16b; (bar.); Targum Pseudo-Jonathan, Gen. 25:27; PRE 35.) Now he was going to prepare the mourner's meal on his behalf. Esau said to him: My friend and my enemy, < both > alike have died. Abraham has died, and Nimrod has died. SO (according to Gen. 25:32) WHAT IS THE USE OF THIS BIRTHRIGHT TO ME? What was he cooking? Lentils, because from ancient times they had brought lentils (on account of) [unto] the mourner and lentils to the house with a wedding. (Gen. 25:29:) THEN ESAU CAME. (See Gen. R. 63:12; PRK 3:1; cf. BB 16b; PR 12:5.) They have said: This wicked man committed three transgressions on that day. He robbed, since it is written (of Edom in Obad. 5): IF THIEVES HAVE COME TO YOU, PLUNDERERS (rt.: ShDD) (The midrash may also see an allusion here to Gen. 25:27: A MAN OF THE FIELD (SDH).) OF THE NIGHT. He also seduced a maiden who was betrothed, as stated (in Gen. 25:7): < EDOM BECAME A MAN > OF THE FIELD. A field is nothing but a maiden, since it is stated (in Deut. 22:25): IF IN THE FIELD [THE MAN FINDS A MAIDEN] < WHO IS BETROTHED, AND THE MAN SEIZES HER AND LIES WITH HER >…. And he took a life, since it is stated (in Gen. 25:29): AND HE WAS EXHAUSTED. EXHAUSTED can only < imply > "killing." Thus it is stated (in Jer. 4:31): WOE UNTO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL.

(Lev. 8:1–2:) THEN THE LORD SPOKE < UNTO MOSES >…: TAKE AARON AND HIS SONS ALONG WITH HIM, THE VESTMENTS < …. > This text is related (to Ps. 65:5 [4]): BLESSED IS THE ONE YOU CHOOSE AND BRING NEAR TO DWELL IN YOUR COURTS. Blessed is the one whom the Holy One has chosen, even though he has not brought him near. (Tanh., Lev. 2:8.) And Blessed is the one whom he has brought near, even though he did not choose him. Now which was this one whom he chose? This was Abraham. {However he did not bring him near; instead he brought himself near to him.} It is so stated (in Neh. 9:7): YOU ARE THE LORD, THE GOD WHO CHOSE ABRAM…. [However he did not bring him near. Instead he brought himself near.] In the case of Jacob, the Holy One chose him, as stated (in Is. 41:8): JACOB, WHOM I HAVE CHOSEN. It also says (in Ps. 135:4): FOR THE LORD HAS CHOSEN JACOB FOR HIMSELF. But he did not bring him near. Instead he brought himself near. Thus it is stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN DWELLING IN TENTS. Moses he chose but did not bring near, as stated (in Ps. 106:23): < …, > HAD NOT MOSES HIS CHOSEN ONE < STOOD IN THE BREACH >,…. David he chose but did not bring near, as stated (in Ps. 78:70): HE CHOSE DAVID, HIS SERVANT. He also brought himself near, as stated (in Ps. 119:63): I AM A COMPANION TO ALL WHO FEAR YOU. Blessed are those whom the Holy One chose, even though he did not bring them near. Come and see Jethro. The Holy One brought him near, but he did not choose him. In the case of Rahab the harlot, he brought her near but did not choose her. Aaron was doubly blessed because < the Holy One > chose him and brought him near. Where is it shown that he chose him? Where it is stated (in I Sam. 2:28): AND I CHOSE HIM [FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST]. And where is it shown that he brought him near? Where it is stated (in Exod. 28:1): AND YOU SHALL BRING NEAR UNTO YOURSELF YOUR BROTHER AARON < AND HIS SONS ALONG WITH HIM,… TO SERVE ME AS PRIESTS >. Therefore, David praised him (in Ps. 65:5 [4]): BLESSED IS THE ONE YOU CHOOSE AND BRING NEAR < TO DWELL IN YOUR COURTS >.

[Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED.] This text is related (to Deut. 21:15-17): WHEN A MAN HAS TWO WIVES, < THE ONE BELOVED AND THE OTHER HATED, AND WHEN BOTH THE BELOVED AND THE HATED HAVE BORNE HIM SONS WITH THE FIRST-BORN BELONGING TO THE HATED WOMAN; THEN, ON THE DAY THAT HE WILLS HIS PROPERTY TO HIS SONS AS AN INHERITANCE, HE MAY NOT TREAT THE SON OF THE BELOVED AS THE FIRST-BORN IN PREFERENCE TO THE SON OF THE HATED WHEN HE IS THE FIRST-BORN. INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN SON OF THE HATED WOMAN BY GIVING HIM A DOUBLE PORTION SINCE HE IS THE FIRST FRUIT OF HIS STRENGTH >. < (Deut. 21:15:) WHEN A MAN HAS >: This is Jacob, as stated (in Gen. 25:27): JACOB WAS A PERFECT MAN. (Deut. 21:15, cont.:) TWO WIVES: Leah and Rachel. (Ibid., cont.:) THE ONE BELOVED, i.e., Rachel, as stated (in Gen. 29:30): AND HE ALSO LOVED RACHEL. (Deut. 21:15, cont.:) AND THE OTHER HATED: i.e., Leah, as stated (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. (Deut. 21:15, cont.:) AND WHEN BOTH THE BELOVED AND THE HATED HAVE BORNE HIM SONS, i.e., both of them bore for him. (The passage may interpret banot (“daughters”) as bonot (“builders”) who would build up a worthy lineages.) Moreover, what Leah produced Rachel produced. (Similarly Gen. R. 70:15.) Leah produced kings, and so did Rachel [produce kings. Leah produced prophets, and so did Rachel produce prophets]. Leah produced judges, and so did Rachel. It is therefore stated (in Deut. 21:15): AND WHEN < BOTH THE BELOVED AND THE HATED > HAVE BORNE HIM SONS. (Deut. 21:16:) THEN, ON THE DAY THAT HE WILLS < HIS PROPERTY > TO HIS SONS AS AN INHERITANCE. When the time had come for him to depart from the world, (according to Gen. 49:1): THEN JACOB CALLED HIS SONS. (Deut. 21:16, cont.:) HE MAY NOT TREAT THE SON OF THE BELOVED, < i.e., > Joseph, AS THE FIRST-BORN. Why? (Vs. 17:) INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN SON OF THE HATED WOMAN < BY GIVING HIM A DOUBLE PORTION >. This was Reuben, as stated (in Gen. 49:3): REUBEN, YOU ARE MY FIRST-BORN, < MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH, EXCELLING IN ELEVATION AND EXCELLING IN POWER >. < Jacob gave this blessing >, even though he said to his shame (in vs. 4): UNSTABLE AS WATER, YOU SHALL NO LONGER EXCEL; < FOR YOU WENT UP TO YOUR FATHER'S BED, THEN DEFILED IT >. What is the meaning of (ibid., cont.) HE WENT UP TO MY COUCH. When Moses would come, about whom it is written (in Exod. 19:3): THEN MOSES WENT UP TO GOD, he would redeem him. As Moses stood < there >, he sought mercy for him. It is so stated (in Deut. 33:6): LET REUBEN LIVE. The Holy One said (ibid., cont.): AND LET HIM NOT DIE. It turns out that he gets {compensation in proportion to both of them} [a pardon (Gk.: demos (“common people”). This meaning of demos may be suggested by demotikos agon, a public festival with games in connection with which amnesties might be given. Cf. Lat.: dimissus.) from the mouth of both of them] (i.e., God and Moses). Thus it is stated (in Deut. 21:17): INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN [SON OF THE HATED WOMAN] BY GIVING HIM A DOUBLE PORTION. (Deut. 33:6:) LET REUBEN LIVE, AND LET HIM NOT DIE; < i.e., > LET REUBEN LIVE in this world, AND LET HIM NOT DIE in the world to come. Why? (Deut. 21:17:) SINCE HE IS THE FIRST FRUIT OF HIS STRENGTH. [It is also written (in Gen. 49:3): MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH.]

(Gen. 33:18:) NOW JACOB CAME WHOLE < TO THE CITY OF SHECHEM >. Let our master instruct us: What is meant by "saying something (DBR) superfluous on the Sabbath"? Thus have our masters taught (in Shab. 24:5): VOWS MAY BE QUESTIONED (with a view to annulment) WHEN NECESSARY FOR THE SABBATH. (Note that the wording differs somewhat from modern editions of the Mishnah.) Ergo: Something (DBR) which is not necessary for the Sabbath is not < to be > questioned. (See Shab. 157a.) And needless to say, it is forbidden to multiply < superfluous > things (DBR) on the Sabbath. R. Huna said: If someone is corrupted by a transgression, angels of destruction immediately denounce him. It is so stated (in Job 33:22): HIS SOUL DRAWS NEAR TO THE GRAVE. What should one do? Let him be engaged in < the study of > the Torah and be preserved. And, if he does not know how to recite < oral tradition >, let him read < Scripture >. And if he does not know how to read < Scripture >, let him take hold of the Torah and live, as stated (in Prov. 3:18): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. Thus, if one is not a Torah scholar, let him be one who takes hold of a Bible teacher and a Mishnah teacher so that they may instruct him in Torah. Then he will merit living, as stated (ibid.): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. But, if he is a Torah scholar, the Torah will heal him from every evil and from all suffering. Thus it is stated (in Prov. 15:4): A HEALING TONGUE IS A TREE OF LIFE…. This is the Torah. There is no one who would labor at the Torah as our ancestor Jacob < did >. It is just as you say (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN DWELLING IN TENTS. "Dwelling in a tent" is not written here but DWELLING IN TENTS. He would go out from the academy (bet midrash) of Shem and enter the academy of Eber. Then < he would go > from the academy of Eber to the academy of Abraham. Therefore, when he had wrestled with the angel < and when > he was limping on his thigh, as stated (in Gen. 32:32 [31]): THE SUN ROSE UPON HIM … AND HE WAS LIMPING ON HIS THIGH, the Holy One immediately appeared to him, healed him, and brought him whole to the city of Shechem. Where is it shown? Where it is stated (in Gen. 33:18): NOW JACOB CAME WHOLE < TO THE CITY OF SHECHEM >.

(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked? (PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING.) And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers. (The Hebrew of Ps. 109:14 can also be understood in this sense.) And how? (Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12.) You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’” (The Midrash, of course, is identifying the Edom of Obadiah with Esau.) The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus, (Metrin: Gk.: metra; cf. Lat.: matrix.) with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’” (I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY.) Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus]. (Gen. R. 63:6.) Rather, as he was leaving his mother's uterus, his zerta' (The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite.) [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].” (See above, Tanh. (Buber), Gen. 12:16.) Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria (Gk.: geometria.) z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic], (Much of this paragraph is in Aramaic.) “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).” (Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3.) While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners. (The blessing informed Jacob that his mother was dead.) The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”

This you find to be so in the case of Jacob, of whom it is written: Jacob was a perfect man, dwelling in tents (Gen. 25:27). A perfect man in the performance of good deeds; dwelling in tents devoting himself to the Torah; and full of precepts—camps of angels were assigned to watch over him, as it is said: And Jacob went on his way, and the angels of God met him. And Jacob said when he saw them: “This is God’s camp.” And he called the name of that place Mahanaim (Gen. 32:2–3). It says also: And behold, the angels of God ascending and descending on it. And behold, the Lord stood beside him and said: “… And behold, I am with thee, and will keep thee” (ibid. 28:13–15).

He was righteous (Gen. 6:9). This suggests that he was one of the seven men born circumcised. (Tradition differs as to the number of men born circumcised. Buber Tanhuma, Noah 6 mentions ten, Midrash on Psalms 9:7 lists thirteen.) Adam and his son Seth were born circumcised, as it is written: He begot a son in his own likeness after his image, and he called him Seth (Gen. 5:3). Noah was born circumcised, as it is written: He was righteous (lit. “perfect”) in his generations (ibid. 7:1); Jacob was born circumcised, for it is said: And Jacob was a quiet (lit. “perfect”) man (ibid. 25:27); Joseph was born circumcised, for it is written: These are the generations of Jacob: Joseph (ibid. 37:2) because he resembled his father; Moses was born circumcised, as it is said: And she saw that he was a goodly child (Exod. 2:2); and Job was born circumcised, as it is written: A wholehearted (lit. “just”) and upright (“perfect”) man (Job 1:1).

Similarly, the verse And he that loveth him chasteneth him betimes alludes to Jacob. His father, Isaac, taught him the law and reprimanded him (as he studied) in the schoolroom, as it is said: And Jacob was a quiet man, dwelling in tents (ibid., v. 27). After he had absorbed everything his father could teach him, he left his father’s home to live in Eber’s home, where he continued to study the law. (Cf. Megillah 17a. He remained there fourteen years.) Therefore, he deserved to inherit the land of Israel, as it is written: And Jacob dwelt in the land of his father’s sojourning (ibid. 37:1). Our patriarch Jacob also punished and rebuked his sons, and taught them his customs and practices lest blemishes should appear in their character. Whence do we know this? From the fact that Scripture states: And these are the names of the sons of Israel: Reuben, Simeon, etc. (ibid. 25:13). Scripture equates them all. (All of them are mentioned in the same verse.) Hence, he that loveth his son chasteneth him betimes.

(Lev. 8:1-2:) “Then the Lord spoke [unto Moses]…, ‘Take Aaron and his sons along with him, the vestments […].’” This text is related (to Ps. 65:5), “Fortunate is the one You choose and bring near, to dwell in Your courts.” Fortunate is the one whom the Holy One, blessed be He, has chosen, even though He has not brought him near. And fortunate is the one whom He has brought near, even though He did not choose him. Now which was this one whom He chose? This was Abraham. It is so stated (in Neh. 9:7), “You are the Lord, the God who chose Abram….” However He did not bring him near. Instead he brought himself near. In the case of Jacob, the Holy One, blessed be He, chose him, as stated (in Is. 41:8), “Jacob, whom I have chosen.” It also says (in Ps. 135:4), “For the Lord has chosen Jacob for Himself.” But He did not bring him near. Instead he brought himself near. Thus it is stated (in Gen. 25:27), “but Jacob was a perfect man dwelling in tents.” Moses He chose but did not bring near, as stated (in Ps. 106:23), “[…] had not Moses His chosen one stood in the breach.” David He chose but did not bring near, as stated (in Ps. 78:70), “He chose David, His servant.” [But] he brought himself near, as stated (in Ps. 119:63), “I am a companion to all who fear You.” Fortunate are those whom the Holy One, blessed be He, chose, even though He did not bring them near. Come and see [concerning] Jethro. The Holy One, blessed be He, brought him near, but He did not choose him. In the case of Rahab the Harlot, He brought her near but did not choose her. Aaron was doubly fortunate because the Holy One, blessed be He, chose him and brought him near. Where is it shown that He chose him? Where it is stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest.” And where is it shown that He brought him near? Where it is stated (in Exod. 28:1), “And you shall bring near unto yourself your brother Aaron.” Therefore, David praised him (in Ps. 65:5), “Fortunate is the one You choose and bring near, to dwell in Your courts.”

R. Simeon the son of Yohai declared: The Holy One, blessed be He, said to Israel: Honor the commandments, for they are My emissaries, and a man’s emissary must be honored no less than the man himself. If you honor them, it is as though you honor Me, and if you are disrespectful toward them, it is as though you are disrespectful toward Me. No man revered the commandments and fulfilled the law as meticulously as Jacob, as it is said: And Jacob was a quiet man, dwelling in tents (Gen. 25:27), yet he was visited with trials through his son. The Holy One, blessed be He, said to him: Be assured, you will lose one son, but you will acquire three: Joseph, Manasseh, Ephraim. When they brought him the news (that) “Joseph liveth,” he sent Judah before him as his emissary.

Sons of men. These are Doeg and Ahithophel. Sons of Abraham, Isaac, and Jacob, who were called men. Abraham, as it is said, "Now therefore restore the man his wife" (Genesis 20:7). Isaac was called a man as it is said, "Who is this man that came?" (Genesis 24:65). Jacob was called a man as it is said, "And Jacob was a simple man, dwelling in tents" (Genesis 25:27). ["(Yoshev)" means "dwelling" or "sitting." It is used in this context to describe Jacob as "Yoshev tam," meaning "a simple man, dwelling in tents," in Genesis 25:27.]

"You rebuked nations. This refers to Amalek, as it is said (Numbers 24:20), 'Amalek was the first of the nations.' You destroyed the wicked. This refers to Esau, the wicked one, as it is said (Malachi 1:4), 'They will call them the border of wickedness.' He committed five sins in one day: he had relations with a betrothed woman, committed murder, denied the resurrection of the dead, denied God's sovereignty, and showed contempt for the birthright. Their name shall be blotted out, as it is said (Exodus 17:14), 'I will utterly blot out the remembrance of Amalek.' Rabbi Levi said: It is written (Genesis 25:23), 'Two nations are in your womb.' What did [God] say to her [Rebecca]? 'Two governments are in your womb.' I reveal to you what is hidden: 'The first of the nations shall emerge from you,' as it is said (Jeremiah 2:3), 'Israel is the holy first fruits of his harvest.' Rabbi Elazar said in the name of Rabbi Yehoshua: God never needed to rely on an intimate relationship with a woman, except for that righteous woman [Rebecca], and even she was only through the medium of an angel. Rabbi said in the name of Rabbi Yose: It was through the name of Noah's son that [Rebecca] was blessed. 'Two nations are in your womb' - I [God] made seventy nations from [Noah's three sons], as it is said (Genesis 10:19), 'These are the three sons of Noah, and from these the whole earth was populated.' How? Japheth had fourteen descendants, Gog and Magog had thirty, and Ham had thirty. That makes seventy. (Genesis 10:5) 'From these the isles of the nations were separated.' 'And two nations are in your womb' - I will make from one [nation], seventy souls, and they will be fruitful and multiply. Another interpretation of 'two nations' is that one is proud of his wealth, and the other is proud of his royalty: Edom among the nations and Solomon among Israel." Another matter, two nations whose hatred is embedded in your womb, all hate Esau and all hate Jacob. Another matter, two nations that hate each other. They will separate from your womb. From this, we learn that Jacob was born circumcised and uncircumcised. He is one of the thirteen who were born circumcised. Adam, the first man, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Terah, Jacob, Joseph, Moses, Samuel, David, Isaiah, Jeremiah were all born circumcised. Adam was at the beginning of the creation of the Holy One, blessed be He, as it is stated, "And he begot in his likeness, after his image" (Genesis 5:3). Enoch, as it is stated, "And Enoch walked with God" (Genesis 5:24). And it is stated, "Noah walked with God" (Genesis 6:9). Noah, as it is stated, "Noah was a righteous man" (Genesis 6:9). Shem, as it is stated, "These are the generations of Shem" (Genesis 11:10). Whoever had his name repeated was born circumcised, such as Shem, Shem, Noah, Noah, Terah, Terah. Jacob, as it is stated, "And Jacob was a straightforward man" (Genesis 25:27). And it states, "Jacob, Jacob" (Genesis 46:2). Joseph, as it is stated, "These are the generations of Jacob, Joseph" (Genesis 37:2). This teaches us that he was born circumcised like him [Jacob]. Moses, as it is stated, "Moses, Moses" (Exodus 3:4). And it is stated, "And she saw that he was good" (Exodus 2:2). He was born circumcised. (Samuel I 3:10) (meaning Samuel IV, as it is written) Samuel, Samuel. Isaiah, as it is stated, "The Lord called me from the womb" (Isaiah 49:1). Jeremiah, as it is stated, "Before I formed you in the belly I knew you" (Jeremiah 1:5). David, as it is stated, "A golden Psalm of David" (Psalms 16:1). And much will the young servant serve. Rav Huna said, "If he merited, he will serve, and if not, he will not serve." And when David saw how Esau made Israel slaves, he said before the Holy One, blessed be He, "Rebuke the nations who seek to destroy me" (Psalms 44:6).

Rabbi Meir said: Esau, the brother of Jacob, saw the coats of Nimrod, and in his heart he coveted them, and he slew him, and took them from him. Whence (do we know) that they were desirable in his sight? Because it is said, "And Rebecca took the precious raiment of Esau, her elder son" (Gen. 27:15). When he put them on he also became, by means of them, a mighty hero, as it is said, "And Esau was a cunning hunter" (Gen. 25:27). And when Jacob went forth from the presence of Isaac, his father, he said: Esau, the wicked one, is not worthy to wear these coats. What did he do? He dug in the earth and hid them there, as it is said, "A noose is hid for him in the earth" (Job 18:10).

Rabbi Tanchuma said: The two lads grew up; the one went by the way of life, and the other went by the way of death, as it is said, "And the boys grew, and Esau was a cunning hunter" (Gen. 25:27). Jacob went on the way of life, for he was dwelling in tents, and he studied the Torah all his days. Esau went on the way of death, because he slew Nimrod and his son Chavir, and he almost sought to kill Jacob his brother, as it is said, "The days of mourning for my father are at hand, and I will slay my brother Jacob" (Gen. 27:41).

“It was during the days when the judges judged, there was a famine.” “The path of a man is erratic [hafakhpakh] and strange, [but as for the pure, his conduct is upright]” (Proverbs 21:8) – this is the wicked Esau [Rome] who would erratically [mithapekh] assail Israel with [evil] decrees. ‘Did you steal?’ ‘We did not steal.’ ‘Did you kill?’ ‘We did not kill.’ ‘You did not steal, who stole with you?’ ‘You did not kill, who killed with you?’ They would confiscate from them and impose monetary penalties upon them: Bring your property tax, bring your head tax, bring your state tax. “Man” – this is the wicked Esau, as it is stated: “Esau was a man who knew hunting” (Genesis 25:27). “And strange” – as he made himself estranged from circumcision and estranged from mitzvot. “Pure” – this is the Holy One blessed be He, who treats him in upright ways and gives him his reward in this world, like a laborer who performs labor in good faith with his employer. Another interpretation: “The path of a man [ish] is erratic [hafakhpakh] and strange” (Proverbs 21:8) – these are the nations of the world who constantly [mehapekhin] assail Israel with [evil] decrees. “A man” – they who descend from Noah, who was called “a man” (Genesis 6:9); “and strange” – as they worship idols. “But as for the pure, his conduct is upright [yashar]” – this is the Holy One blessed be He, who treats them in an upright manner. Rabbi Aḥa said: “The path…is erratic” – this is Israel, as it is stated: “As they are an erratic generation” (Deuteronomy 32:20). “A man [ish]” – “The men [ish] of Israel took an oath” (Judges 21:1). (It is difficult to ascertain what is meant by this reference. Perhaps the midrash seeks to connect “the path of a man is erratic” to the tragic events surrounding the concubine of Giva recounted in Judges, chaps. 19–21.) “And strange [vazar]” – because they estranged themselves from the Holy One blessed be He, as it is stated: “They betrayed the Lord, as they begot foreign [zarim] children” (Hosea 5:7). “But as for the pure” – that is the Holy One blessed be He, who conducts Himself with uprightness in this world and gives them a complete reward in the future, like a craftsman who performs his labor in good faith with his employer. At that time, the Holy One blessed be He said: My children are recalcitrant; to eliminate them is impossible, to return them to Egypt is impossible, to exchange them with another nation, I am unable. What shall I do to them? I will afflict them with suffering and will refine them with famine during the days when the judges judged. That is what is written: “It was during the days when the judges judged, there was a famine in the land.”

“These are the names of the children of Israel who came to Egypt with Jacob; each came with his household” (Exodus 1:1). That is what is written: “He who spares his rod hates his son, and he who loves him seeks for him admonition” (Proverbs 13:24). The way of the world is that a person whom another tells him: ‘So-and-so struck your son,’ he would harass him. What is the meaning when the verse states: “He who spares his rod hates his son”? It is to teach you that anyone who withholds rebuke from his son, his son will ultimately set out on a path of depravity and he will hate him. As we find regarding Ishmael, who was beloved (Literally, he had longings for his father, which could explain his father’s love for him.) by his father Abraham, who did not chasten him, and he set out on a path of depravity. He then hated him and expelled him from his home emptyhanded. What did Ishmael do? When he was fifteen years old, he began to bring an idol from the marketplace, and he played with it and worshipped it in the manner that he saw others doing. (Although he made it look like he was just playing with it and even mocking it, in fact his intention was to worship it.) Immediately, “Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing [metzaḥek]” (Genesis 21:9), and metzaḥek means nothing other than idol worship, like you say: “They rose to carouse [letzaḥek]” (Exodus 32:6). (This verse is written in the context of the sin of the Golden Calf.) Immediately, “She said to Abraham: Expel this maidservant and her son” (Genesis 21:10), so that my son will not learn his ways. Immediately, “the matter was very troubling in the eyes of Abraham regarding his son” (Genesis 21:11), because he emerged to a path of depravity. “God said to Abraham: Let it not be troubling in your eyes about the lad…everything that Sarah says to you, heed her voice” (Genesis 21:12). From here you learn that Abraham was subordinate to Sarah in prophecy. Immediately, “Abraham rose early in the morning, and took bread and a skin of water…” (Genesis 21:14), teaching you that he hated Ishmael because he set out on a path of depravity, and sent him and his mother Hagar emptyhanded, and for that reason expelled him from his home. Is it conceivable that Abraham, in whose regard it is written: “Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2), would send his wife and his son from his house emptyhanded, without garments and without sustenance? Rather, it is to teach you that once he [Ishmael] set out on the path of depravity, he [Abraham] paid no attention to him. (Consequently the verse states that he gave them bread and water, implying that he did not give them other means of support. ) What ultimately became of him? When he banished him, he sat at the crossroads and would rob people, as it is stated: “He will be a wild man” (Genesis 16:12). Similarly, “Isaac loved Esau” (Genesis 25:28); therefore he set out on a path of depravity, because he did not chasten him, as we learned: The wicked Esau violated five transgressions on that day. He consorted with a betrothed young woman, killed a person, denied the revival of the dead, denied the principle [of belief in God], and scorned the birthright. In addition, he desired the death of his father and sought to kill his brother, as it is stated: “Let the days of mourning for my father approach and I will kill Jacob my brother” (Genesis 27:41), and he caused Jacob to flee from his fathers. And he [Esau] too went to Ishmael to learn from him the path of depravity and to add to his wives, as it is stated; “Esau went to Ishmael, [and took Maḥalat the daughter of Ishmael…in addition to his wives, as his wife]” (Genesis 28:9). Similarly, David did not chastise Avshalom and did not chasten him, [and Avshalom] set out on the path of depravity. He sought to kill his father, he lay with his [father’s] concubines, and forced him to walk barefoot, weeping; and thousands and tens of thousands from Israel fell. In addition, he caused him endless hardships, as it is written: “A psalm by David when he fled from Avshalom, etc.” (Psalms 3:1). What is written afterward? “Lord, how numerous are my tormentors, etc.” (Psalms 3:2). The path of depravity (A wayward child) in a person’s household is worse than the war of Gog and Magog, as regarding Gog and Magog it is written: “Why do nations rage and peoples meditate in vain?” (Psalms 2:1), and there it is written: “Lord, how numerous are my tormentors.” David acted similarly with Adoniya, as he did not chasten him with chastisement and he did not scold him; therefore, he set out on the path of depravity, as it is written: “His father never distressed him, [saying: Why did you do so? …and she bore him after Avshalom]” (I Kings 1:6). But wasn’t Avshalom the son of Maakha, and Adoniyahu the son of Ḥaggit? What is: “And she bore him after Avshalom”? Rather, because [Avshalom] set out on the path of depravity because his father did not chasten him, and in Adoniyahu’s regard, it is written: “His father never distressed him,” he, too, set out on the path to depravity. Therefore, it is written: “And she bore him after Avshalom.” “And he who loves him seeks for him admonition” (Proverbs 13:24); this is the Holy One blessed be He. It is because he loves Israel, as it is written: “I have loved you, said the Lord” (Malachi 1:2) that he promotes them through suffering. You find three excellent gifts that the Holy One blessed be He gave to Israel, and he gave them all to them by means of suffering: The Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: “Happy is the man whom You afflict, Lord, whom You teach from Your Torah” (Psalms 94:12). The Land of Israel, as it is written: “For you know in your heart [that as a man rebukes his son, so the Lord your God rebukes you]” (Deuteronomy 8:5); what is written after it: “For the Lord your God will bring you [to a good land]” (Deuteronomy 8:7). The World to Come, as it is written: “For the mitzva is a lamp, the Torah is light, [and the reproofs of instruction are the way of life]” (This indicates that the way to merit everlasting life is through reproof, which involves suffering. ) (Proverbs 6:23). Anyone who chastises his son, the son adds love for his father and he honors him, as it is stated: “Admonish your son, and he will give you rest [and provide delights to your soul]” (Proverbs 29:17), and it is stated: “Admonish your son, as there is hope” (Proverbs 19:18). And he adds love for him, as it is stated: “And he who loves him seeks for him admonition” – because he sought for him admonition, therefore he loves him. You find that Abraham chastised his son Isaac, taught him Torah, and guided him in his path, as it is written in Abraham’s regard: “Because Abraham heeded My voice, [and kept My commission, My commandments, My statutes, and My laws]” (Genesis 26:5), and it is written: “And this is the legacy of Isaac, Abraham’s son: [Abraham begot Isaac]” (Genesis 25:19), to teach you that he was similar to his father in every sense; in beauty, wisdom, wealth, and good deeds. Know [that Isaac internalized Abraham’s lessons and accepted his authority], for he was thirty-seven years old when his father bound him, and it is written: “And Abraham was old, advanced in years” (Genesis 24:1), and he bound him and tied him, and [Isaac] did not prevent [him from doing so]. Therefore, “Abraham gave all that was his to Isaac” (Genesis 25:5); that is: “And he who loves him seeks for him admonition.” Similarly, Isaac would seek admonition for Jacob, as he taught him Torah and chastised him in his study hall, as it is stated: “Jacob was a simple man, [a dweller in tents]” (Genesis 25:27). He learned what his father taught him and then he took his leave from his father and secluded himself in the house of Ever to study Torah. Therefore, he merited blessing and inherited the land, as it is stated: “Jacob settled in the land of his father's residence, in the land of Canaan” (Genesis 37:1). Jacob our patriarch, too, chastised his sons, chastened them, and taught them his ways, until ultimately, there were none among them who was defective, as it is written: “These are the names of the children of Israel who came to Egypt [with Jacob]” (Exodus 1:1); the verse likened them all to Jacob, as they were all righteous like he was. That is: “And he who loves him seeks for him admonition.”

(Bamidbar 7:18) "On the second day, Nethanel ben Tzuar, the chief of Yissachar, presented": (Ibid. 19) "He presented (hikriv) his offering": What is the intent of this (i.e., why the redundancy?) Because Reuven came and protested, saying: It is enough that Judah preceded me; let me (now) present according to the order of (precedence) in birth, Moses rebuked him, saying: The Holy One told me to present according to (precedence) in (the order of) journeying — it being written "hakrev" (imperative - "Present"). "He (Nethanel) presented his offering." Because Nethanel merited in counsel (i.e., to counsel the presentation of these offerings), Scripture accounts it to him as if he had presented first and he merited the bequest of binah (understanding) as his (Yissachar's) portion, viz. (I Chronicles 12:33) "And of the sons of Yissachar, knowers of understanding for the times," and (Judges 5:15) "And the leaders of Yissachar (the Sanhedrin) were with Devorah, and as Yissachar, so, Barak, in the valley, etc." And thus does Scripture praise him (Yissachar) in the batei-din in Egypt, viz. (of Yissachar) "Yashuv, the family of the Yashuvi, "yishuv" connoting beth-din, as in (Ezekiel 33:31) "and they will come to you as a people comes, and My people will sit (in judgment) before you," and (Devarim 33:18) "Rejoice Zevulun on your going forth (to trade), and Yissachar in your tents (of Torah)," and (Bereshit 25:27) "… and Yaakov was a "whole" man, sitting in the tents (of learning)."

(Devarim 32:9) "For the portion of the L-rd is His people": An analogy: A king had a field and gave it to tenant-farmers, who began to steal from it — upon which he gave it to their sons — who began to be worse than the first. When a son was born to him, he said to them: Get out of what is mine. You cannot remain there. Give me my portion so that I can recognize it. Similarly, when our father Abraham came to the world, there issued from him base matter — Ishmael and the sons of Keturah. When our father Isaac came to the world, there issued from him base matter — Esav and the chiefs of Edom, who became worse than the first. When Jacob came, no base matter issued from him, but all of his sons were born kasher, as he was, as it is written (Bereshith 21:27) "And Jacob was a whole (i.e., "unalloyed") man, a dweller of tents" (the tents of Torah). From where does the L-rd recognize His portion? From Yaakov, as it is written (Psalms 135:4) "For Yaakov did G-d choose; Israel, as His select ones," and (Devarim, Ibid.) "For the portion of the L-rd is His people, Jacob the cord of His inheritance." And we still do not know whether the L-rd chose Israel as His inheritance, or Israel chose the L-rd, (both readings being possible). It is, therefore, written (Ibid. 7:6) "You (Israel) has the L-rd your G-d chosen to be unto Him a select people." And whence do we derive that Jacob, likewise, chose the Holy One Blessed be He? From (Jeremiah 10:16) "Not as those is the portion of Jacob, for He is the Former of all, and Israel is the tribe of His inheritance; the L-rd of hosts is His name."

(Devarim 32:47) "For it is not an empty thing for you; for it is your life, and by this thing you shall prolong days": There is nothing empty in the Torah, for which, if you fulfill it, you will not be rewarded in this world, with the principal remaining for the world to come. Know this to be so, for they said: Why is it written (Bereshith 36:22) "And the sister of Lotan was Timna," and (Ibid. 36:12) "And Timna was a concubine to Elifaz (the son of Esav)"? Because she said: "I am not worthy of being his wife; (at least) let me be his concubine." Why all this? To apprise us of the greatness of our father Abraham, kings and sultans [(Timna was a daughter of royalty)] desiring to marry into his family. Now does this not follow a fortiori? If Esav, who kept only one mitzvah, that of honoring his father — kings and sultans desired to marry into his family, how much more so would they run to do so with Jacob the tzaddik, who fulfilled all of the mitzvoth, viz. (Ibid. 25:27) "And Jacob was a whole man!"

Variantly: "And he said: The L-rd came from Sinai.": When the L-rd is destined to exact payment of Seir, He is destined to "thunder" all of the world on its inhabitants, as He did at the giving of the Torah, viz. (Judges 5:14) "O L-rd, when You went out of Seir, when You strode from the field of Edom, the earth thundered; the heavens, too, trickled; the heights, too, dripped water."

Variantly: To what may this be compared? To one who desired to give a gift to one of his sons, but feared his brothers, his lovers, and his kinsmen. What did that son do? He arose and exposed himself and shore his hair, whereupon the king said to him: To you shall I give the gift. Similarly, when our father Abraham came to the world, a blemish issued from him — Yishmael and the sons of Keturah reverted to wickedness, more than their predecessors. When Isaac came, a blemish issued from him — Esav and all the chiefs of Edom. But in Jacob no blemish was found, as it is written (Bereshith 25:27) "And Jacob was an upright man, a dweller of tents" — whereupon the L-rd said to him: To you shall I give the Torah — wherefore it is written "And he said: The L-rd came from Sinai, etc."

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

Until when does the merit of the patriarchs endure? Rabbi Tanḥuma said in the name of Rabbi Ḥiyya bar Menaḥama, and some say Rabbi Berekhya bar Ḥelbo [said it] in the name of Rava bar Zavda: Until Yehoaḥaz. That is what is written: “But the Lord showed them favor and had mercy on them…until now” (II Kings 13:23) – until now the merit of the patriarchs endured. Rabbi Yehoshua ben Levi said: Until Elijah. That is what is written: “It was at the time of offering up the afternoon offering that Elijah the prophet approached, [and he said: Lord, God of Abraham, Isaac, and Israel, today it will be known that You are God in Israel]” (I Kings 18:36). Shmuel said: Until Hosea. That is what is written: “Now I will reveal her repulsiveness in the eyes of her paramours, and no man will deliver her from My hand” (Hosea 2:12). The man stated here is no one other than Abraham, just as it says: “Now, restore the man’s wife” (Genesis 20:7). And “man” is non other than Isaac, as it is stated: “Who is that man?” (Genesis 24:65). And “man” is none other than Jacob, as it is stated: “Jacob was a complete man” (Genesis 25:27). Rabbi Yudan said: Until Hezekiah, just as it said: “For abundant authority and for unending peace…[from now, forever; the zealotry of the Lord of hosts will accomplish this]” (Isaiah 9:6). (From that point forward, the zealotry of the Lord would prevail, because the merit of the patriarchs had run out.) Rabbi Yudan said in the name of Rabbi Berekhya: If you see that the merit of the patriarchs has failed and the merit of the matriarchs has faltered, go and cleave to acts of kindness. That is what is written: “For the mountains will move, and the hills will collapse” (Isaiah 54:10); the mountains are the patriarchs and the hills are the matriarchs, and then: “My kindness will not be moved from you, [My covenant of peace shall not collapse]” (Isaiah 54:10). (The verse is understood to mean, if My attribute of kindness is not moved from you, in that you perform acts of kindness for others, My covenant of peace with you will not falter. ) Rabbi Aḥa said: The merit of the patriarchs endures forever. Forever, we mention and say: “For the Lord your God is a merciful God, He will neither forsake you, nor destroy you, nor forget the covenant of your patriarchs” (Deuteronomy 4:31).

“Be wholehearted with Hashem your God” (Devarim 18:13). You must know that the trait of wholeheartedness is the loftiest of all the praiseworthy qualities and traits that a person must acquire. Therefore it states regarding our forefather Yaakov, “And Yaakov was a wholehearted man, dwelling in tents” (Bereishis 25:27). Surely Yaakov possessed numerous holy qualities and traits, such as piety, awe, humility, holiness and purity. Nevertheless, Scripture does not identify him with any of these traits but only with that of wholeheartedness, as it is stated, “And Yaakov was a wholehearted man.” Clearly, then, wholeheartedness must encompass all the other praiseworthy and holy characteristics. And indeed this is so. For if a person is humble but has the flaw of pursuing wealth or if he yearns for a certain sin, he is not whole in his deeds. Such a person is likened to a beautiful vessel with many chips and cracks. But if a person is wholehearted and complete in every praiseworthy trait, and is God- fearing, beloved, charitable, dwelling in the earthly tents of Torah and toiling in Torah by night — then, when his soul expires, he will merit dwelling in the Heavenly “tent.”

We have been handed over to the dominion of a force which after all originated in the regions of sanctity and purity, i.e. we have been subjected to their ראש, which is metaphor for their origin in Holy Spheres. These pagans are not allowed, however, to have sin-offerings presented on their behalf on the altar of the Holy Temple because their sin-offerings are impurity personified. All of this is the mystical dimension of the 70 bulls the Jewish people offered on behalf of the Gentile nations during the course of the holiday of Tabernacles as described in Numbers 29,14-34. It will be explained there in greater detail. While we have said that Esau was first-born from the physical aspect, i.e. that he was born first, we nonetheless look forward to the time of the redemption when it is he who will become the עקב, heel, not Jacob. When the Torah describes Jacob as holding on to the heel of Esau in Genesis 25,27, this is an allusion to Esau being the last of the שרים to have dominion over Israel at any time.

When Jacob is described as יושב אהלים, "a dweller of tents," this refers to his being the link between two tents, i.e. the tent of Abraham who personified the attribute of חסד, and the tent of Isaac who personified the attribute of דין, Justice, as we have explained repeatedly. Jacob achieved a perfect blend between these two attributes. We have previously described that G–d, when He created the universe, decided to co-opt the attribute of Mercy to the attribute of Justice. Jacob reflected G–d's decision. When our sages always speak of the "love" of Abraham, the "fear" of Isaac, and the "truth" of Jacob this is the combination of Mercy and Justice. Jacob represented the emanation תפארת.

I have already hinted that Jacob, who referred to himself as possessing כל, "all," in Genesis 33,11, is similarly described by that term in our grace prayer. What is meant is his remaining totally alive, seeing all his children continued to live according to their father's tenets. Jacob was also called איש, and our sages relate that whereas Jacob did not die, Esau did die (Taanit 8). Esau had said of himself in Genesis 25,32 that he was headed for death. Jacob's ability to remain "alive," חי, began with Sarah, who was not attached to the קליפה, and through whose son, ביצחק, one side of such pollutants was already removed, i.e. מיצחק, hence the description of his blessing as מכל. The terms בכל-מכל-כל, refer to elimination of the pollutants in ever-increasing measure. Abraham therefore is at the bottom of such a chain whereas Jacob is at the top, and thus was called חי.

This is the meaning of ובשר בשדה טרפה, "in the field," which is outside the confines of קדושה holiness, like the "field" of Esau who is described in the Torah as a man of the "field," as distinct from his brother, the איש תם (Genesis 25,27). We know of seventy categories of impurities corresponding to the seventy spiritual counterparts or "princes" of the seventy Gentile nations. This is why we must not consume any of these animals infested with "impurity," in order to maintain our destiny of אנשי קודש תהיון לי.

Esau ridiculed this, saying that Adam had been able to reproduce other human beings of whom the Torah testifies that they were "in His image and form," i.e. of equal or greater worth. Thereby he had restored the damage Cain had wrought (Genesis 5,3). This occurred when Shet was born, who provided the strain of mankind that survived the deluge. Esau vowed not to repeat Cain's mistake, but to ensure that no one could be sired by Isaac to replace Jacob. He particularly wanted to destroy one of the pillars supporting the universe, i.e. the Torah, which was represented by Jacob, the יושב אוהלים, the dweller in tents (a euphemism for Torah academies). On Genesis 25, 27, Rashi explains the plural as comprising the academies of Shem and Ever respectively. Esau reasoned that during the days of mourning for their father Isaac Jacob would have to interrupt his Torah study and the angel of death, Esau's guardian angel, would be able to claim him at such a time. We know from king David that the angel of death could not touch David while he was immersed in Torah study. He had to be distracted so that the angel of death could claim his soul. The Talmud relates a similar occasion when the angel of death tried to claim the soul of Rabbah. The latter had to be distracted through some tremendous noise (Baba Metzia 86).

To sum up: Man's sins leave an imprint not only on his own face but also tarnish the "image" of G–d. This is why the Torah phrases its request that we be "perfect, whole" with Him by using the word תמים in the plural, [when it could just as well have described this attitude as תם (sing.) similarly to the Torah's description of Jacob's character in Genesis 25,27. Ed.]

ויעקב איש תם. The fact that this trait plus the fact that he was a dweller of tents, are the only ones of Jacob's many marvelous character traits that are especially mentioned in the text teaches us to what extent a person has to endeavor not to be devious and not to engage in deceit and trickery.

When they said: "The brother of the master was a swindler," they deliberately referred to him as "brother" instead of saying "Jacob the swindler." Their intent was to make Jacob's trickery appear to have been greater than it was. They referred, for instance, to the time Jacob introduced himself to Rachel as the brother of her father, (the swindler), something which Rashi justifies as Jacob telling Rachel not to worry, that he, Jacob, would be able to cope with devious Laban (Genesis 29,12). Whereas the Romans could see Jacob's trickery as justified in the case of Laban, since Laban had been the first one to use trickery, this could not be said in the case of their Master Esau, who had never tried to cheat Jacob. Jacob cheated Esau out of his birthright as well as out of his blessing; because of this they emphasized that Jacob was both a swindler and a forger.

Rabbi Ashi used their exact wording to indicate that the Romans tripped themselves up by admitting that Esau had actually begun the whole cycle of trickery: he was the product of the serpent's pollution, he had inherited the slyness of the serpent; he even had a birthmark on his thigh showing the contours of a snake (as I have already stated). Esau had indulged in tricking his own father already long before Jacob bought the birthright. Our sages report him as having asked Isaac how one tithes salt, straw, etc., all in order to make his father believe that he was extremely pious (cf. Midrash Tanchuma on Genesis 25 27)

The second introduction needed to understand the whole issue is the fact that Esau and Jacob were twins inside Rebeccah's womb, and that she was the mother of both of them. This means that she was like the crucible within which Jacob was refined, whereas Esau at the same time absorbed all the residual polluted material of the original serpent that had still cleaved to Rebeccah in her capacity as Laban's sister. Esau inherited all the falseness of Laban. This left Jacob like pure, refined silver. That is what our sages had in mind when they referred to Jacob's beauty as equaling that of Adam (before his sin). The fact that Esau had absorbed all the negative residual elements within Rebeccah had enabled Jacob to become the pious person he was. Rebeccah loved Jacob; Isaac loved Esau more. The deeper reason for this is, as we have already explained, that there was some affinity between Isaac, whose root was the emanation of דין, the same emanation as the one the serpent=Satan=Esau was rooted in. Rebeccah, on the other hand, loved Jacob, seeing that her appearance was just like that of her mother-in-law Sarah, as we have explained. When Sarah is described in Genesis 20,3 as בעולת בעל, the Talmud Ketuvot 61 describes this as meaning that her husband was in a state of ascension at the time. The Torah compliments Sarah by testifying that together with her husband she ascended to higher spiritual regions. Rebeccah experienced something similar. We know that Isaac was described as עולה תמימה, an unblemished total offering [ עולה in the sense of something that ascends Ed.], at the time he was bound on the altar at Moriah. Our Rabbis say that nonetheless Isaac was like a קרבן עולה ויורד, in the matter of the עקדה, meaning that at different times he was at different spiritual levels. While he was bound on the altar, for instance, he was on a higher spiritual level than when he descended from the altar, aware that he was not to be sacrificed after all, seeing that G–d had appointed an alternative offering in his stead, namely the ram that was caught in the thicket by its horns (Genesis 22,13). Jacob was called an איש תם, the word תם referring to his spiritual ascension. Esau, on the other hand, though from a holy source as we explained when we described his head as being cradled by Isaac , was of the caliber that was liable to descend rather than to ascend spiritually.

I have already mentioned that just as G–d is unique, so is Israel unique, and that this is a reason why there is such a close relationship between G–d and Israel. It is the reason why כי לא יטוש ה' את עמו בעבור שמו הגדול, "that G–d will not abandon His people for the sake of His great Name" (Samuel I 12,22). The numerical value of G–d's Ineffable Name amounts to 26, twice the numerical value of אחד, "one", or 13. Israel's uniqueness added to G–d's uniqueness makes 26. If G–d were to abandon Israel, He would impair His "great Name." The means of the close relationship between G–d and Israel is the holy Torah, all of which is composed of letters in the name of G–d. Torah may be viewed as the revelation of G–d. By its observance of Torah, Israel "awakens" the spiritual dimensions of Torah, i.e. the mystique surrounding the various names of G–d. The result produced is that Israel literally "cleaves" to G–d. When we view the uniqueness of Jacob and the uniqueness of Joseph, we may also view each of them as בעלה של תורה, the master of Torah. Jacob is the proverbial איש תם יושב אהלים, whereas Joseph is the בן זקונים. Whatever Jacob had learned in the academy of Shem and Ever (after he left home and before he arrived at Laban's), he transmitted to his son Joseph.

My merit has been depleted by all the favors and the fulfillment of Your promises." According to Rabbi Aba in Bereshit Rabbah 76,5 the word קטונתי, means that Jacob felt unworthy of all the favors he had experienced at the hands of G–d. Rabbi Levi, however, feels that Jacob had felt entitled to receive favors, but had exhausted his merits by so doing. Both Rabbis are quite correct. Jacob's remarks expressed both his feelings vis-a-vis Esau and his feelings vis-a-vis Samael. Concerning his standing vis-a-vis Esau, Jacob expressed concern that the very favors he had experienced up to now might place him in a disadvantageous position, for Esau had not been recompensed for his merits. We know from Shabbat 32a that a miracle performed for someone draws on his accumulated merits. The Talmud derives this principle from our verse. Rashi understands the verse in the latter sense. We must conclude that Jacob appealed to G–d at this point to perform a miracle for him now too, in order to save him from Esau. When he invoked the four-lettered Name of G–d, we see a similarity to Psalms 20, 8: ’אלה ברכב ואלה בסוסים ואחנו בשם ה' אלוקינו נזכיר, "They (call) on chariots, they (call) on horses, but we call on the name of the LORD our G–d," for true salvation is G–d's domain. Not feeling morally entitled, Jacob pleaded with G–d to perform the miracle for the sake of His Name. Regarding his imminent confrontation with Samael, however, he said: קטונתי מכל האמת, he invoked his own specific attribute of “אמת,” as we have explained repeatedly in connection with Michah 7,20: תתן אמת ליעקב, "You will keep faith with Jacob." This attribute is a reference to the Torah which is known as תורת אמת, in other words the Torah was given to the people of Israel through this attribute of Jacob. According to the Kabbalists the Torah originates in the upper regions of Heaven, a region where the attribute of Jacob is at home. Jacob is described in the Torah as being איש תם, "a perfect individual residing in the 'tents' of Torah” (Genesis 25,27). The expression קטונתי, "I am too insignificant, too unworthy," may be understood better when we compare it to the last Mishnah in tractate Sotah 49, where we are told that after the death of Rabbi Yossi the “קטנותא,” there were no longer any men deserving the title "the pious one." If Rabbi Yossi was so pious, why does the Mishnah refer to him as "the little one?" According to Rashi the meaning is that Rabbi Yossi was the least pious of all the pious men preceding him. According to Maimonides it means that Rabbi Yossi was the "root" of all the pious men, and the root is by nature something that has small beginnings. Jacob then alluded to the process of attaining significance as being one that commences by one's being small, קטן. This is also why Jacob is popularly known as יעקב הקטן, "little Jacob." In his entreaty to G–d to save him from Samael, Jacob referred to this when he said: קטונתי. When Rabbi Levi said in the Midrash that Jacob meant: "I was deserving, he meant "but now I have become 'small' seeing that my merits may have been used up."

מה טובו אוהליך יעקב, “how goodly are your tents o Yaakov.” The reason that Bileam complimented the Jewish people in these terms is that Yaakov had been described by the Torah as: איש תם יושב אהלים, “a quiet man, a dweller in tents.” (Genesis 25,27)

'ומה אזעום לא זעם ה, “how could I successfully curse someone whom Hashem has not cursed?” Bileam, who specialised in timing G–d’s “moods,” knew that at that time G–d had not had any reason to be angry at His people. If you were to quote the prophet Micah in Micah 6,5, who refers to Bileam having detected that G–d did display anger at Israel at the time, (as interpreted by the Talmud, tractate B’rachot 7,) that anger lasted but a moment and did not enable Bileam to pinpoint accurately. At least Bileam did not have time enough to curse all the Israelites before the curse was turned into a blessing as we know from what Moses said in Deuteronomy 23,6 where he describes G–d as interfering in Bileam’s attempt immediately He had become aware of it. If Bileam had cursed them with the single word: כלם, “make an end of them” he would have had time enough. According to the Talmud the words ותרועת מלך בו, “and the King’s shofar blast is active on their behalf,” (in verse 21 of our chapter) hints at how G–d annuls Bileam’s attempt at cursing the Jewish people. The word מלך, “King,” consisting of the same letters as the word כלם,” destroy them,” shows how G–d interfered with Bileam’s curse. Our author raises an objection to this methodology of turning curses into blessings by quoting the Talmud on the same folio where it reports Rabbi Yoshua ben Levi being harassed by a member of the Tz’doki sect, raising what he considered contradictory verses in the Torah. One day the Rabbi took a cockerel, positioned him at the bottom of his bed, and looked at that bird intently, intending that as soon as the time when G–d is briefly angry would arrive, he would curse that Tz’doki. By the time that hour arrived, the Rabbi had fallen asleep, (and missed his chance). When he awoke, he realised that he had been saved from committing a sin by having fallen asleep at the crucial time, and he interpreted Proverbs 17,26: גם ענוש לצדיק לא טוב, “it is also not good to punish the righteous,” to mean that one must not deliberately become the instrument by which G–d punishes the wicked. Our author questions how Rabbi Joshua ben Levi could have succeeded to successfully curse that Tz’doki at the precise moment of G–d’s anger, as it would have taken too long, according to what we just learned? He therefore comes to the conclusion that what is critical is only if the beginning of one’s curse coincides with the precise moment at which G–d is angry. He supports his theory by pointing to the Talmud in tractate Sanhedrin folio 105 where Rabbi Yochanan is quoted as having said that the very wording of Bileam’s blessings hinted already at the fact that they had been meant to be curses which G–d had reversed. When he had meant to say that he wished that the Israelites would lack synagogues and Torah academies he commenced with the words: ”how goodly are your tents, etc?” [The word אהל for “tent” in which to study G–d’ Torah occurs frequently, commencing with Yaakov in Genesis 25,27. Ed.] He quotes some other “blessings” of Bileam there as similarly revealing what his curse would have sounded like had he been permitted to pronounce it. Clearly, he would not have had time enough to pronounce all these curses in the minute time span G–d remains angry. This proves that the very beginning of uttering what was in his mind is what is critical.

אלה הדברים, These are the words, etc. The word אלה is restrictive, especially in regard to what has been written previously. Seeing Moses recorded in this Book only words which he had spoken on his own initiative, the Torah wishes to emphasise that only the words of admonition recorded in this Book were spoken by Moses on his own initiative. We are told in Megillah 31 that Moses personally composed the curses recorded in this Book, and that even legislation which Moses repeated in this Book he had not been commanded to repeat but did so of his own volition. The Torah was concerned that we might conclude that just as Moses had felt free to say things of his own volition in this Book he might have done so in the previous four Books. This is why this Book commences with the words אלה הדברים, "only these are the words Moses spoke of his own volition, none other."

8) The ideal personality is engaged in Torah study on a permanent basis like our Patriarch Jacob whom the Torah (Genesis 25,27) describes as a ישב אהלים, a dweller of tents. The word ישב refers to a permanent presence. Moses alluded to this quality when he said וחצרות, and referred to the courtyards of the Lord as the study halls.

The definition of being תמים, perfect, includes the requirement that a person’s external appearance mirrors his internal but invisible virtues, and that what he says reflects what he truly feels. It is a fact that our patriarch Avraham was the root of faith in G’d and of those who believe in the exclusivity and uniquness of G’d. When it comes to matters of faith it is indispensable that what one professes to believe and what one does in fact believe must coincide. Anyone who says one thing while believing another belongs to the group of individuals of whom the psalmist (Psalms 78, 36-37) has said: ויפתוהו בפיהם ובלשונם יכזבו-לו, ולבם לא-נכון עמו ולא נאמנו בבריתו, “Yet they deceived Him with their speech, lied to Him with their words; their hearts were inconstant toward Him; they were untrue to His covenant.” This is why the Torah has formulated the requirement to be “perfect” as a positive commandment in Deut 18,13 by writing תמים תהיה עם ה' אלוקיך, “be wholehearted with the Lord your G’d.” Being “wholehearted” is one of the highest virtues, and the Torah refers approvingly to such people as Noach, Yitzchak, and Yaakov as having practiced this virtue (compare Genesis 6,9; 25,27; Bereshit Rabbah 64,3). We read in Psalms 15,2 הולך תמים ופועל צדק, “he who lives without blame and does what is right and acknowledges the truth in his heart;” these words refer to Avraham. Psalm 101,2 “אשכילה בדרך תמים, “I direct my reason in the path of moral integrity,” extols the virtue of תמימות as one that David tries to attain. In Psalm 41,13 David credits G’d’s support of him by attributing it to his integrity; ואני בתומי תמכת בי ותציבני לפניך לעולם, “You will support me because of my integrity and let me abide in Your presence forever.” Solomon also was keenly aware of the importance of this virtue and this is why he referred to it both in Proverbs 10,9הולך בתומים ילך בטח , He who walks in integrity walks securely,” and in Proverbs 11,20 where he writes ורצונו תמימי דרך, “but G’d delights in those who are blameless in their ways.”

והנה ה’ נצב עליו “and here the Lord was standing above it, etc.” According to the plain meaning of the text the word עליו refers to the ladder. A kabbalistic approach: the word עליו refers to Yaakov, i.e. G’d appeared to Yaakov as if He were standing above him.” What the Kabbalists are trying to tell us is that Yaakov viewed himself in this dream as the carrier of the שכינה, the Divine Presence, and its entourage. The Torah would thereby have compared Yaakov to one of the cherubs of whom it has been said וירכב על כרוב ויעוף, (Samuel II 22,11) “He mounted a cherub and flew.” The patriarchs are the true מרכבה, the “chariots” supporting the שכינה, the benevolent Presence of G’d. They performed a task on earth which the angels perform in the celestial spheres. Kabbalists (True scholars, i.e. the sages of the Talmud) have expressed this thus when speaking about the כרובים, cherubs: The face of a human being is considered the major “face,” whereas the face of the cherub is considered as the “minor” face. (compare Rashi, Sukkah 5B where the cherubs on the lid of the Holy Ark are discussed). According to Kabbalists it was this idea David referred to in Psalms 104,25 where he referred to חיות קטנות עם גדולות, “small and large חיות.” Let me enlighten you on this subject. We already mentioned that Yaakov’s facial features are engraved on G’d’s throne (Bereshit Rabbah 68,12 and that the angels descended to compare Yaakov’s sleeping countenance with that engraved on G’d’s throne). This was the reason the Torah describes him as יושב אהלים, “dweller in tents,” (25,27) i.e. he was “at home” both in a celestial residence as well as in a terrestrial one. This idea is expressed even more forcefully in connection with the revelation at Mount Sinai where the “nobles” of Israel (Exodus 24,10) are described as having a vision of אל-הי ישראל ותחת רגליו, “of G’d, and Israel who is at His feet.” This is also what Yaakov had in mind when he said to Rachel who had demanded that he make children for her (30,2) התחת אל-הים אנכי. This statement was not a rhetorical question but he explained to Rachel that he was not G’d-like, but his image was inscribed below, i.e. beneath the throne of G’d who has the power to bestow children.

According to a Midrashic approach as found both in Tanchuma and Bereshit Rabbah, Joseph was selected as Yaakov’s prime issue as he was so like his father. This is what the Torah meant when writing כי בן זקונים הוא לו, that his features resembled those of his father. He also resembled his father in that many experiences which Yaakov endured were more or less duplicated in the life of Joseph. Whereas Yaakov had been pursued by his brother Esau, Joseph was persecuted by his brothers. Just as Yaakov’s mother had been barren for many years, so Joseph’s mother had been barren for many years. Just as Yaakov was born without a foreskin, so Joseph was born without a foreskin. We derive this from the fact that Yaakov was described by the Torah as איש תם, a perfectly formed human being, i.e. one that did not need to be circumcised in order to make him whole. The term תם is only used in connection with circumcised people as G’d told Avraham that in order to become תמים, perfect, whole, he had to circumcise himself (Genesis 17,1). The reason the sages believe that Joseph too was born without a foreskin is because the Torah equates Yaakov and Joseph in writing יעקב יוסף, as if to say that what applied to Yaakov applied to Joseph also. These similarities also showed up in that just as Yaakov’s mother experienced a difficult pregnancy and birth, so did Joseph’s mother experience difficulty when giving birth to Binyamin. Just as Yaakov’s mother gave birth to only two sons so did Joseph’s mother give birth to only two sons. Yaakov and Joseph both married while outside the land of Canaan. The children of both Yaakov and Joseph were born outside the land of Canaan. Both Yaakov and Joseph experienced the company of angels protecting them. Rabbi Yannai (compare Bereshit Rabbah 84,14) claims that Joseph was met by three angels while he searched for his brothers. He bases himself on the word איש, “man,” appearing three separate times in verses 15-16 in our chapter. Just as Yaakov emerged from a dream containing a vision spiritually uplifted, so Joseph emerged similarly uplifted after having certain dreams. Just as the environment of Yaakov (the house of Lavan, and, according to some sources the entire region) experienced G’d’s blessing, as well as the famine coming to an end when he descended to Egypt, so Joseph’s presence both in the house of Potiphar and in Egypt generally proved a blessing for all those around him. Just as Yaakov died in Egypt and his remains were embalmed there only to be buried in the land of Israel eventually, so Joseph died in Egypt, was embalmed there and eventually was reburied in the land of Israel.

Some commentators understand the word אברך as being composed of the two words אב ואדון, (a translation from the Aramaic) This is based on Baba Batra 4 in which King Herod is described as לא ריכא ולא בר ריכא, “neither a king nor the son of a king.” This was because Herod was born a slave rising to the position of king. The translation of Genesis 25,27 יודע ציד by Onkelos as “a shrewd man,” נחשירכן, i.e. נחש רכן is an example of two words being combined into one. Most hunters are relying on shrewdness to lure their prey. While the more accurate versions of the Targum have the word נחשידכן, based on Baba Batra 139 (compare ערוך), in this instance we are dealing with גברא שדכא, a person who is inactive, without regular occupation. We encounter the word having such a meaning in Joshua 11,23 והארץ שקטה ממלחמה, “the land had rest from war,” which is rendered as וארעא שדוכת מלמעבד קרבא by the Targum.

יפת אלוקים ליפת, “may the Lord grant beauty to Yaphet.” Noach blessed Yaphet by promising him that G’d would increase the area of the earth he would dwell in. Onkelos translates the word כי ירחיב, “when He will expand,” in Deut 12,20 as ארי יפת. We see that to this very day the descendants of Yaphet occupy a major part of the surface of the earth. Noach blessed his son Shem by promising that the presence of the Lord would be manifest within his dwellings. There is no other nation which has experienced the presence of G’d in its midst except the people of Israel. This is partly due to the fact that they are descended from Shem. The expression וישכון באהלי שם is most prominently repeated when Yaakov, Yitzchok’s pious son is described as יושב אהלים, “a dweller in tents.” This expression in Genesis 25,27 is a reference to “the tents of Torah,” the most wide-spread manifestation of the presence of G’d. There is an allusion here that the presence of G’d, i.e. its becoming manifest, is usually found where Torah is being studied. In this manner Shem actually received two blessings from his father.

מכל העם אנשי חיל, “from amongst all the people men of accomplishment.” The term אנשי חיל is a collective term and presupposes that these people possessed all the individual qualities Yitro had enumerated such as being “G’d-fearing, men of truth, people despising money.” The title אנשי חיל is applied to people who can lead the nation by judging fairly. It is impossible for fair judgment to be dispensed unless those dispensing it possess reverence for G’d and His Torah, despise ill gotten gain such as bribes, and are truthful. Our sages (Sanhedrin 7) have stated that a true judge is someone who in his mind’s eye constantly sees a sword at his neck above, and gehinom opening before him below, he being in the middle. If he merits it he will be saved from both, if not he will be afflicted by both. Judges must also be “men of truth,” meaning they must love truth as a value by itself choosing to side only with truth, refusing to accept arguments based on lies. They must personify the principle expressed in Exodus 23,7 applying to judges (according to Ibn Ezra) “keep your distance from anything deceitful.” They must also be שונאי בצע, i.e. display a disdain for money. This applies to a disdain for their own money, money acquired honestly (‎Sifri on Deut. 1,17). It goes without saying that they must hate money that was taken from others illegally. (compare Genesis 37,26). The author quotes Scripture to show that the word בצע may mean simply ”money.” An alternative meaning of the word בצע may be “robbery.” The requirement of the psychological makeup of the personality of a judge would have to be a hatred against anything acquired by means of violence direct or indirect, i.e. the threat of violence. In order to appreciate how highly these virtues were esteemed by the Torah we need only look at instances of the Torah complimenting outstanding individuals. Noach (Genesis 6,9) was praised for being righteous and perfect (תמים), a contrast to the violence which permeated mankind at the time and resulted in the decree of the deluge. Avraham was praised and instructed to be תמים, (Genesis 17,1). Yaakov was described as תם, (Genesis 25,27) Moses was described as extremely ענו, humble, the opposite of arrogant, demanding. All of this goes to show that the principal quality of a judge is not his intellect but his personal virtue. Just as the trunk of a tree is not its most important component but the fruit it yields, our sages taught us that the meaning of Psalm 111,10 שכל טוב לכל עושיהם, is that not the לומדיהם, the intelligence itself, is the principal value of a clever brain but the use to which he puts such intelligence., i.e. עושיהם (Berachot 17).

The word סמאל, Samael, Satan, also has a connotation of שמאל, “left,” as it places itself to the “left” side of a person, its potential victim. In addition the letters in סמאל remind one of something “hidden,” סמיות, and are reminiscent of the Torah writing that “bribes blind the eyes of even the intelligent and normally discriminating” (compare Deut. 16,19). In Bereshit Rabbah 65,10 the word עונותם in verse 22 is read as עונות איש תם, a veiled reference to Yaakov who is described in the Torah as איש תם, (Genesis 25,27).

It is incumbent upon man to learn from this legislation concerning who is chosen as fit to be a sacrifice. It is interesting that whereas Yitzchak sent Esau to hunt game, Rivkah sent Yaakov to the sheep to select a domesticated animal as food for her husband. These animals share the characteristic of תמימות, being flawless in character, with Yaakov whom the Torah described as תמים, flawless. This characteristic is described by Onkelos as שלים, “peaceful, harmonious,” in Genesis 25,28 where the Torah describes the difference between Esau and Yaakov. This תמימות, flawlessness, is the hallmark of Torah which is described as תורת ה' תמימה, “the Torah of the Lord is flawless,” and its paths are described as harmonious, שלום, (Proverbs 3,17).” The word שלום as a proper name for the Jewish people occurs in Song of Songs 7,1 where Solomon calls on Israel saying שובה שובה השולמית, “turn back, turn back O Shulamit!” The reason Israel has been accorded this title is that the eventual everlasting peace will be ushered in in the land of Israel. For the above-mentioned reasons G’d selected the domesticated pure mammals as suitable for His altar whereas He rejected the free-roaming beasts, even the ones which are permissible for us to eat such as deer, etc. Esau was considered as far removed from the sun (the horoscope of the sun) being a hairy man, a man who made his home in the desert, as already characterized by his father Yitzchak who described him as יודע ציד איש שדה, “familiar with hunting, a man of the field” (Genesis 25,27). He showed a preference for the free-roaming animals that live in uncivilized areas, signifying destruction and desolation. Such an environment is the opposite of the environment which bespeaks peace and harmony. This is also the reason the Torah forbade that stones which had been treated with iron (metal) tools should form part of the altar as such tools are reminiscent of the sword, of causing death instead of ushering in peace, the purpose of the altar. (compare author’s comments on Exodus 20,22). The sword became the inheritance of Esau and his descendants. This is the mystical dimension of Exodus 20,22: “for you have swung your sword over it and desecrated it.” [The author has a different count for the number of verses in the Ten Commandments due to the tone-signs which are used when reading the text, so that in his commentary Exodus 20,22 is referred to as 20,25. Ed.] Seeing that it is the function of the altar to help man live longer whereas the function of the sword is to shorten the life span of those who come in contact with it, it is only logical that such an instrument or one which symbolises it should not be used in constructing the altar. Our sages also derive from the words מן הבהמה, מן הבקר, ומן הצאן, “from the domesticated animals such as cattle or flocks,” that the word בהמה excludes any animal which has been mated with a human being; the word מן הבקר is meant to exclude any cow or ox which has been used in idolatrous rites; the words מן הצאן exclude even animals which have been designated for idolatrous service though none such has as yet been performed with them. The extra letter ו in the words ומן הצאן, excludes animals which have gored a human being to death but against which there is not enough evidence to carry out the penalty of stoning prescribed by the Torah (compare Sifra 2).

‘ISH’ (A MAN) OF THE GROUND. Rashi explained it as “the master [owner or lord] of the ground. This is similar to the expression, ‘ish’ (the man) of Naomi,” (Ruth 1:3.) [which means the master of Naomi]. But this is not so. ‘Ish’ Naomi is an expression of the marital state, just as: ‘ish ve’ishto’ (a man and his wife). (Above, 7:2.) Others (Found in R’dak’s Book of Roots.) have said that it means “the outstanding one of the earth, and its leader,” and they brought proof from similar verses: Gideon the son of Joash, ‘ish’ (a man) of Israel, (Judges 7:14.) [meaning a chief of Israel]; Both ye sons of ‘adam’ and ye son of ‘ish;’ (Psalms 49:3. Translated: both low and high.) Art thou not ‘ish’ (a man)? And who is like to thee in Israel? (I Samuel 26:15.) And there are many other similar verses according to their opinion. In my opinion, Gideon the son of Joash ‘ish’ of Israel, (Judges 7:14.) refers to his genealogy, i.e., that he was an Israelite. Art thou not a man? (I Samuel 26:15.) means that “there is no one like you in Israel.” Similarly, strengthen yourselves, and be men, (Ibid., 4:9.) means that they should not be weak like women. Both ye sons of ‘adam’ and ye sons of ‘ish,’ (Psalms 49:3. Translated: both low and high.) [means “both ye low-born and] ye men of higher station.” However, a man of the ground is like the men of the city, (Genesis 19:4.) since Noah lived all over the earth and never built a city or country to which he should relate himself. Similarly, a man of the field (Ibid., 25:27.) means one who constantly stayed there. In the Mishnah we find: (Aboth, I, 4.) “Yosei ben Yoezer a man of Tzreidah, and Yosei ben Yochanan a man of Jerusalem.” [It may be that a man of the ground means] that he was determined to work the ground, to sow and to plant, because he found the earth had been laid waste, for whoever dedicates himself to a certain purpose is so called, [i.e., ish of that purpose]. The men of the city (Genesis 19:4.) means those that dwell in it. The men of David (I Samuel 23:3.) are his servants, and a man of G-d (Deuteronomy 33:1.) is one who is dedicated to His service. And so the Rabbis have said in Bereshith Rabbah: (36:6.) “A man of the ground [is so called just] as the castle guard is called by the name of the castle.” And the Rabbis also said (Ibid., 36:5.) that Noah had a passion for agriculture. Thus [the word ish is here used to signify] a relationship. The meaning of the word vayachel (and he began) is that he commenced the planting of vineyards. The preceding men had planted single vines, but Noah began to plant many rows of vines, which together comprise a vineyard. On account of his desire for wine, he did not plant the vine singly as other trees; rather, he made a vineyard.

לך נא אל הצאן, take time out from your usual pursuits [in the tents] and go to the pens where the sheep and goats are kept.

Part of the suspicion surrounding Esav’s continued hatred of Ya’akov, however, comes not from the issue of unfinished business as much as from the personality traits the rabbis saw in Esav. Some readers miss why rabbinic tradition seems so stacked against Esav, especially in view of his being taken advantage of by his younger brother. But while the difficulties Esav faced may partially excuse his problematic behavior, Yitzchak’s blessing that he should live by the sword did not come out of the blue. He was already known as the hunter of the family (Bereshit 25:27). This in itself need not be a bad thing. Violence against animals and even people has its place in the context of human survival and prosperity. That being said, it is also easily misused.

From this point of view, we can perhaps better appreciate Esav’s involvement with his father’s food. (This is the simple meaning of Bereshit 25:27. See also Ha’amek Davar ad loc.) Esav’s passion for physical pleasure stands in marked contrast to his father’s lack of concern with such matters. The special relationship between Esav and Yitzchak is characterized by Esav offering his father what he feels Yitzchak was lacking. While Yitzchak himself likely does not care much about what he eats, asking Esav to prepare food for him shows that he appreciates the show of concern by Esav in the only way that this son knows how to show it. In this way, Esav is able to offer something to Yitzchak which the young Yaakov, whose lifestyle and values most mirrored those of his father, could not.

!מה טובו אהליך יעקב; a reference to the Torah academies. [the word אהל in that sense dates back to Genesis 25,27 where Yaakov is described as יושב אהלים a dweller in tents.” It was also used in this sense by Noach when he blessed his son Shem (Genesis 9,27) We find it even more prominently as possessing this meaning in Exodus 33,7 “anyone desirous of finding the presence of G’d would go out to the Tent of Testimony.”

איש האדמה, “a man of the soil.” According to Rashi the word איש in front of the word האדמה has to be understood like the word איש in Ruth 1,3 איש נעמי, where it means: “Naomi’s husband.” Noach became a “master farmer.” Nachmanides, on the other hand, writes that the expression איש נעמי, describes only a marital status as in איש ואשתו, “man and wife,” and that the meaning of the expression איש האדמה is comparable to אנשי העיר, “the townspeople,” i.e. the people who lived in the town. Noach, instead of becoming an urbanite, building towns as had Kayin, became a dweller on the land, a rurally oriented person. Similarly, when the Torah describes Esau as an איש שדה, the meaning is that he was at home in the outdoors, spent most of his time there, as opposed to his brother Yaakov. (Genesis 25,27) Yet another meaning of the expression איש האדמה would interpret the word איש in the sense of “master of,” “in charge of.” The word is used in that sense with Gideon, who is described by the prophet Samuel as גדעון בן יואש איש ישראל, “Gideon, son of Yoash, a leader, head, of the people of Israel.” (Judges 7,14).

Having stated that the Torah is divinely given, the Maggid suggests that it teaches people of all backgrounds and abilities: whether the person is a “wise person with eyes in his head,” (Eccl.2:14), a wicked person, “the net that he hid shall catch him,” (Ps. 35:8), or simple, “One who dwells in tents,” (Jacob is described in Genesis as “a simple man (tam) who dwelled in tents.”) (Gen. 25:27), or one who doesn’t know how to ask (like the vast majority of people.) We praise God who watches over all human beings and gives knowledge to all beings. That is why the Maggid begins, “Praised is the one who gave the Torah to Israel, praised is God.” God’s teachings are geared to all types of people, answering them “according to each person’s needs.” (Esther 1:8) In this way, God is praiseworthy to all people. This is similar to the statement of King David, Israel’s great poet, “Praised are You Adonai, who teaches me Your statutes.” (Ps. 119:12) David praised God for teaching him His laws.

Thus far I have addressed the aspect of proper behavior, [contending] that man ought to distance himself from this. Now I say that it is even forbidden, for anyone who engages in this must enter the forests and place themselves in great danger, in places of packs of wild animals. And the Merciful One said: “Take great care of yourselves” (Deut. 4:15). And who was a greater and more expert hunter than Esau, about who Scripture attests: “Esau was a skillful hunter…” (Genesis 25:27). Yet look at what he said about himself: “I am about to die…” (ibid. 32). And no Scripture departs from its plain meaning, which is that he endangers himself each day among packs of wild beasts. So explains Nachmanides. So then how can a Jewish man insert himself into a place of packs of wild and vicious beasts? Yet even here, if one who poor and does so for sustenance, the Torah permitted it, like any maritime trader crosses the sea—for with regard to anything that is for the needs of one’s sustenance and livelihood, there is no choice. The Torah has said [about the wages of a day laborer]: “His life depends on it” (Deuteronomy 24:15). And the sages said (Bava Metzia 112a): “Why did this person ascend a ramp, dangle from a tree, and place himself at risk of death? Is it not for his wages?” But one whose main intention is not for sustenance, rather, he does to the place of packs of wild animals due to his heart’s appetite, and endangers himself, violates “Take great care of yourselves.”

[2] The prophet, moreover, finds proof that the bad man is without city or dwelling-house, in the account of Esau, the hairy man, crafty in wickedness, when he says, “Esau was skilled in hunting, a countryman” (Gen. 25:27); for vice, that hunts after the passions, is by nature unfit to dwell in the city of virtue. Rather, in utter senselessness, it follows after rustic grossness, the life of the untrained. Jacob, the man full of wisdom, belongs to a city, and as a dwelling-house he occupies virtue. The prophet says of him: “But Jacob was a simple man dwelling in a house” (ibid.).

[44] It is with deliberate care that the lawgiver says not of the man made after God’s image, but of the man fashioned out of earth, that he was introduced into the garden. For the man stamped with the spirit which is after the image of God differs not a whit, as it appears to me, from the tree that bears the fruit of immortal life: for both are imperishable and have been accounted worthy of the most central and most princely portion: for we are told that the tree of Life is in the midst of the Garden (Gen. 2:9). Nor is there any difference between the man fashioned out of the earth and the earthly composite body. He has no part in a nature simple and uncompounded, whose house and courts only the self-trainer knows how to occupy, even Jacob who is put before us as “a plain man dwelling in a house” (Gen. 25:27). The earthy man has a disposition of versatile subtlety, fashioned and concocted of elements of all sorts. 

[62] To this Moses testifies when he says, “Jacob was a plain or unfashioned man, living in a house” (Gen. 25:27). And therefore Esau his opposite must be houseless, and the friend of fiction and makeup and legendary follies, or rather himself the actor’s stage and the playwright’s legend.

What was the fence that Job made around his words? It says (Job 1:5), “A pure and righteous man, who fears God and turns away from evil.” This teaches us that Job distanced himself from anything that would bring him to sin, from any ugliness, and from anything even resembling ugliness. If that is so, then why do we have to also learn that he was “a pure and righteous man”? But instead, this is here to teach us that Job emerged [from the womb] already circumcised. Adam also emerged already circumcised, as it says (Genesis 1:24), “And God created the person in His image.” Seth also emerged already circumcised, as it says (Genesis 5:2), “He had a child in his likeness and image.” Noah also emerged already circumcised, as it says (Genesis 6:9), “A just and pure man in his generation.” Shem also emerged already circumcised, as it says (Genesis 14:18), “Malkitzedek, king of Shalem.” (Malkitzedek is understood in rabbinic tradition to be Shem. The Hebrew word shalem means “complete.”) Jacob also emerged already circumcised, as it says (Genesis 25:27), “Jacob was a pure man, who sat in tents.” Joseph also emerged already circumcised, as it says (Genesis 37:2), “This is the progeny of Jacob: Joseph.” But shouldn’t it say [instead]: This is the progeny of Jacob: Reuben? What do we learn from [the fact that it says] Joseph? [We learn] that just as Jacob emerged already circumcised, (so, too,) Joseph emerged already circumcised. Moses also emerged already circumcised, as it says (Exodus 2:2), “She saw that he was good.” And what did his mother see in him that was lovelier and more praiseworthy than any other person? That he emerged circumcised. Bil’am the wicked also came out circumcised, as it says (Numbers 24:4), “The word of him who hears God’s speech.” (Samuel also emerged circumcised, as it says [I Samuel 2:26], “Young Samuel continued to grow and was good.”) David also emerged circumcised – as it says (Psalms 16:1), “A mikhtam (A ketem (which has the same Hebrew letters as mikhtam) can mean a type of spot or marking.) of David. (Protect me, for I seek refuge in You).” Jeremiah also emerged already circumcised, as it says (Jeremiah 1:5), “Before I formed you in the belly, I knew you; and before you came out of the womb I consecrated you.” Zerubbabel also emerged already circumcised, as it says (Haggai 2:23), “On that day (I will take,) [declares the Eternal of Hosts, I will take] Zerubbabel son of Shealtiel, declares the Eternal.” And it says (Job 31:1), “I have made a covenant with my eyes, so how can I gaze at a maiden [i.e., an unmarried woman]?” This teaches that Job was strict with himself and would not even look at a maiden. And if with a maiden – whom he could marry if he wished (to his son, to his daughter, or to [another] family member) – he was strict with himself and would not look at her, then all the more so [would he never look at] a married woman! And why was he so strict with himself not to look even at a maiden? Because Job said to himself: Perhaps I will look today, and tomorrow another man will come along and marry her, and then I will have looked at a married woman.

Rav continues: And she would sit at the crossroads and ask: What are the deeds of the older son? The passersby would answer: He is an evil man, and he robs people. She would ask: What are the deeds of the younger son? They would answer: He is “a quiet man, dwelling in tents” (Genesis 25:27). And because she was so distraught at the prospect of marrying the evil brother, she would cry and pray for mercy until her eyelashes fell out. Since the weakness of her eyes was due to this cause, characterizing her eyes as weak constitutes praise. This is Leah’s prayer for mercy to which Rabbi Yonatan referred.

The Gemara comments: And her desire not to marry Esau is the basis of that which is written: “And the Lord saw that Leah was hated, and He opened her womb” (Genesis 29:31). What is the meaning of “hated”? If we say that she was literally hated, is it possible? The verse there did not speak to the disparagement of even a non-kosher animal, so did the verse here speak to the disparagement of the righteous? Rather, the Holy One, Blessed be He, saw that the behavior of Esau was hated by her, and therefore: “And He opened her womb.”

(Lev. rabba 36(5).) How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now (2K. 13:23.) . Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand (Hos. 2:12.) . Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet (Gen. 20:7.) . Man can only mean Isaac, as you say, who is this man coming in the field towards us (Gen. 24:65.) ? Man can only mean Jacob, as you say, but Jacob was a simple man (Gen. 25:27.) . Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant (1K. 18:36. Since Elijah’s prayer was granted, this gives a terminus post quem.) etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end (Is. 9:6.) . (Sifra Behuqqotai Pereq 7(11), Ex. rabba 44(3). The argument really is not about the patriarchs’ merits but about the validity of the Covenant.) Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant (Deut. 4:31.) . This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace. (Is. 54:10.) For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

There were seven patriarchs with whom a divine covenant was made, viz.: Abraham, Isaac, Jacob, Moses, Aaron, Phinehas and David. In connection with Abraham it is written, In that day the Lord made a covenant with Abraham saying. (Gen. 15, 18.) In connection with Isaac it is written, But My covenant will I establish with Isaac. (ibid. XVII, 21.) In connection with Jacob it is written, Then will I remember My covenant with Jacob. (Lev. 26, 42.) In connection with Moses it is written, For after the tenor of these words I have made a covenant with thee and with Israel. (Ex. 34, 27.) In connection with Aaron it is written, It is an everlasting covenant of salt before the Lord. (Num. 18, 19.) In connection with Phinehas it is written, And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood. (ibid. XXV, 13.) In connection with David it is written, I have made a covenant with My chosen, I have sworn unto David My servant. (Ps. 89, 4. Perhaps this passage is quoted here to teach men to emulate their special characteristics. Abraham stands as the example of hospitality, Isaac of self-sacrifice, Jacob of scholarship (cf. Gen. 25, 27, where according to Rabbinic interpretation tents means schools), Moses of meekness, Aaron of peace-making, Phinehas of zeal on behalf of God, and David of singing His praise.)

The lads grew up. Eisov became a skilled trapper [an idle man], a man of the field [a man going out to the field]. Yaakov was a wholesome man, living in tents [serving in the house of study].

And the lads grew; and Esau was a man of idleness to catch birds and beasts, a man going forth into the field to kill lives, as Nimrod had killed, and Hanok his son. But Jakob was a man peaceful in his words, a minister of the instruction-house of Eber, seeking instruction before the Lord.

Genesis 25,28. “Yitzchok loved Esau for he had a taste ‎for game;” (normal translation). Our author, following a ‎kabbalistic approach demonstrated ever since his approach to ‎Genesis 3,1 (page 22) where he referred to certain sparks that fell ‎off the Shechinah and landed somewhere in our world, has ‎considered it the task and intense desire of the tzaddik to ‎snare (hunt and capture) some of these 88 sparks of the Divine ‎and make them his own in order to restore them to their origin. ‎Accordingly, Yitzchok views Esau as in pursuit of this valuable ‎‎“game,” hoping that his son Esau, the hunter, could help him in ‎his quest. Although he was aware that Esau’s “hunting” was ‎concerned with physical bounty, he hoped to sublimate his skills ‎to pursuing something more spiritual by teaching him Torah, ‎thus elevating him spiritually. After all, according to our ‎tradition, the souls of famous converts to Judaism such as ‎Shemayah and Avtalyon as well as the great scholar Rabbi Meir, ‎are all reported to be descendants of Esau’s soul. There are more ‎such “sparks” to be found on this planet until the messiah will ‎come. (Sanhedrin 96)‎

And then: and the opening of the ark put b’ tzidah (in its side)—“TZiDah” is from the connotation of (Genesis 25:28), “[Esav] was a TZayiD (trapper) with his mouth.” This alludes to the evil inclination and the Other Side.

And then, “… and put the opening of the teivah (ark) b ’TZiDah (in its side).” That is, [“the teivah” corresponds to] the teivah (word) that emerges in truth. This [true word] will put an opening for you in the darkness in which you are trapped. And this is “b’TZiDah”—i.e., the kelipah which is TZaD TZayiD (traps prey), as is written [of Esav], “he was a trapper with his mouth” (Genesis 25:28).

“And Yitzchak loved Eisav because of the taste of the meat he would trap [or, he would trap with his mouth].” (Bereshit, 25:28) The Midrash (Bereshit Rabba, 63:10) tells us, “that he would deceive his father into thinking that he was a scholar with fancy dilemmas in Torah, like how can one tithe salt and straw.” You cannot understand this literally, for surely Yitzchak Avinu was not mistaken in thinking he was actually genuine, when he was clearly cheating him. Yet from the beginning, Yaakov and Eisav were two men equal in their greatness. However, it was Eisav’s mind to make himself more appealing in his father’s eyes, so he would find favor in his father’s sight, and then accordingly pray to God to give his son Eisav more wisdom. Yaakov, however, went in the way of simplicity and said, “what need have I of this? If I am worthy in the sight of God, He will cause the heart of my father Yitzchak to pray for me.” Eisav’s way was not honest in Yaakov’s view, for this way needs birrur (birrur), for who can say if this way will be accepted, and perhaps he is only doing it to deceive. Since Yaakov Avinu had separated himself from all uncertainty, his heart trusted only in God. And truly, everywhere that one enters himself into uncertainties in the service of God and into matters that need birrur, if the matter is clarified for the good then he is greater than one who just removed himself from all doubts. Yet this is only for the seed of Yaakov, since they have found a stronghold in God, that He will clarify all for the good, so it is permitted for him to enter into uncertainties. Yet whoever does not have this stronghold, it is forbidden for him to enter into uncertainty in the way that Eisav did with matters that were later clarified as being evil. For the Holy One, blessed be He, only clarifies Israel for the good, as is explained in the verse, “it will be tsedaka for us” (Parshat Vaetchanan). For all who are not from the seed of Yaakov, God would rather they limit themselves with all kinds of constrictions, as is explained concerning converts, for whom it is forbidden for them to enter into uncertainties. So therefore, when Yitzchak saw that Eisav was entering himself into these matters, he said that if they are clarified for the good, then Eisav would become greater than Yaakov, yet God then showed him that Eisav’s intentions were not for the sake of Heaven. Also within Israel, we find that there are some souls who may permit themselves to enter into uncertainty more than others, even though they both come from the seed of Yaakov. Take, for instance, Shimon and Dinah. Levi did not want to take her because he feared that maybe his intentions were not completely for the sake of Heaven, as the fear of God is always before the tribe of Levi and they are careful to remove themselves from all doubts. This as it is said (Malachi, 2:5), “and I gave them to him for the fear,” etc. Because of this He brought out of them Cohanim who would enter “before Me and inside [the Holy of Holies],” and therefore their life was clarified immediately as explained in Parshat Korach (with the tribes, on the verse “and God said”). Shimon, however, entered himself into uncertainty, saying, “God forbid I would consider myself licentious,” and marrying Dinah. Thus he created a situation that needed birrur, saying he trusts that God will make it clear that it was good, that his intention was not only to take her out from Shchem and all his intentions were for the sake of Heaven. Therefore the tribe of Shimon needed all these kinds of birrurim, such as Zimri who also said that his intention was good, as explained in its place (Parshat Balak). And in the future, when the tribe of Shimon will be clarified, its level will be greater than that of Levi.

"And Yitzchak loved Eisav for hunting was in his mouth" (Bereishit 25:28). The verse teaches that Yitzchak's love for Eisav was conditional, as love dependent on something is fleeting (Avot 5:16). Therefore, when Yaakov surpassed Eisav by bringing food from the hunt, Yitzchak's love for Eisav diminished. In contrast, Rivkah's love for Yaakov was unconditional and enduring. The Midrash supports this, noting that the more Rivkah heard Yaakov's voice, the more her love for him grew, independent of any conditions. This enduring love mirrors Hashem's love for Bnei Yisrael, which is not dependent on our actions. It is an intrinsic love, with Hashem choosing us as His portion. This is evident in the verse, "I love you, says Hashem, and you said back, 'Why do you love us? Behold, Eisav is the brother of Yaakov, yet I have chosen Yaakov'" (Malachi 1:2), emphasizing that the love is inherent, reflecting the deep connection between Bnei Yisrael and Hashem at their very core.

ויאהב יצחק את עשו, “Yitzchok loved Esau;” in connection with Esau the Torah uses the past tense, i.e. ויאהב, to show that Yitzchok did not love Esau all the time, butonly at times when he provided him with venison. When describing Rivkah’s feelings for Yaakov, the Torah uses the present tense, אוהבת, as her feelings for him were constant. Furthermore, it is the nature of women to love those who look after her domestic animals.

BECAUSE HE DID EAT OF HIS VENISON. He brought him game to eat. (The Hebrew reads: ki tzayid be-fiv, literally, because game in his mouth. I.E. points out that the word me-vi (brought) has to be inserted into the text. The verse should be read as if written: he brought game into his mouth; i.e., he brought him game to eat.)

Lit. “game was in his mouth.”

ויאהב יצחק את עשו, And Isaac loved Esau. According to the Midrash Tanchuma Esau snared the love of his father by misrepresenting his true character such as enquiring about the correct manner of tithing salt. He did not bother to engage in such trickery except when dealing with his father. This was because he was not concerned about the performance of good deeds but only wanted to ensure his father would have no reason to curse him. He also hoped to obtain blessings. His mother could not dispense either, therefore he made no effort to camouflage his true self when in his mother's presence. This is why we find later on (27,41) that Esau waited for the death of his father before killing Jacob, whereas he did not wait for his mother to die before committing murder. The reason Rebeccah did not inform Isaac of Esau's wickedness may have been that Esau was careful never to put on such a charade in her presence so as not to give his mother an excuse to challenge Isaac's love for him. According to Onkelos who renders the words כי ציד בפיו as ארי מצידה הוי אכיל, "that Isaac ate from the game Esau hunted," we must ask why this reason did not also cause Rebeccah to love Esau, for surely they took most of their meals together or at least Esau did not discriminate against her? Perhaps the reason is that in accordance with the commentary of the Maharik on Even Ha-ezer 70,1 Isaac was under an obligation to feed his wife a meat diet. When a wife comes from a family who is used to such a diet the husband must keep her in the style she was accustomed to. Bethuel was a wealthy and influential man in his town, and no doubt Rebeccah had been used to a high standard of living prior to her marriage. She would not therefore be particularly grateful for the venison, considering it merely as her due.

ויאהב יצחק את עשו כי ציד בפיו, “Yitzchak loved Esau for he had a taste for game.” The Torah conveys to us here that the reason Yitzchak loved (preferred) Esau was not because he was the firstborn, but because he used to enjoy the venison Esau brought home from the field. This teaches us that the wicked Esau hunted on two tracks. He used to hunt the animals in the field and the desert, true to the Torah’s description of him as an איש שדה. At the same time, he also used to “hunt” his father’s mind, i.e. to mislead him as a hunter does his prey, making Yitzchak believe that he was pious. This is the double entendre of the words כי ציד בפיו, for “the art of hunting was with his mouth.” Our sages in Tanchuma Toldot 8 have said that Esau used to ask his father such questions as “does salt have to be tithed?” This would impress Yitzchak favourably and he would wonder how careful Esau was with the performance of all the commandments. When he used to ask Esau: “my son where have you been today?” Esau would reply that he had been in the house of study. He would proceed to tell his father what he had learned on that day. The Holy Spirit, when hearing such lies, would proclaim: “When he speaks graciously, do not believe him; for there are seven abominations in his heart.“ (Proverbs 24,25) Furthermore, the sages in the same Midrash derived from this wording that the reason Esau went hunting and was feeding the venison he hunted to his father was only in order to secure the blessing for himself. This is the mystical dimension of the Torah writing in Deut. 16,19 “for the bribe blinds the eyes of the wise.” In connection with Yitzchak, the Torah had written “his eyes had become weak from seeing” (Genesis 27,1). Just as Esau was a man paying bribes, so his descendants were willing to receive bribes. The Torah (25,30) reports Esau as saying to Yaakov הלעיטני נא, “please feed me, etc.” Concerning this David said in Psalms 68,31 מתרפס ברצי כסף , “till they come cringing with pieces of silver.” They (Esau’s descendants) derive their power from their celestial counterpart (the scapegoat mentioned in Leviticus 16 offered to Azzazel) who accepts this offering as a bribe by the Jewish people on the Day of Atonement. (compare commentary on Leviticus 16,7). In a similar manner every single nation derives whatever power sustains it from its celestial representative at the court of the angels. It is the same source from which the original serpent had derived its power and ability to seduce Eve. Once it was able to seduce, it was capable of spilling the blood of its victims. Such seducers became the cause of all those who choose to eat blood. Such forces are diametrically opposed to the Israelites who are circumcised (i.e. had given up their blood for G’d instead of consuming it), and who therefore abstain from eating any kind of blood. When an accuser of the Jewish people wants to seduce us, one of the first laws he wants us to break is that of circumcising our male children. Once this law has been broken the consumption of blood is only a small step. [It appears that the author refers to philosophical attempts at converting Jews to Christianity seeing that the Moslems abide by circumcision. Ed.] Adhering to these two laws (circumcision and the prohibition to eat blood), is therefore cardinal in our effort to stave off conversion and this is why the prophet said of the descendants of Esau (Ezekiel 15,6) אם לא דם שנאת, ודם ירדפך, “surely you have hated blood (the prohibition of it) and blood will pursue you.” The prophet predicted Esau’s (Edom) eventual destruction because as descendants of Avraham they rejected the commandment of circumcision as they hated to lose blood (instead of consuming it) This is also the mystical dimension of Jeremiah 48,10 וארור מונע חרבו מדם,”cursed be he who withholds his sword from blood.” (The prophet speaks of the blood of circumcision).

ויאהב, there was no need to mention that Yitzchok loved Yaakov; clearly his love for Yaakov was constantly on the increase seeing that Yaakov was righteous, etc. Esau’s claim to his father’s love was due only to the venison he brought his father from his hunting expeditions.

בפיו. This meat was especially tasty. Moreover Yitzchok was already aged, being more than seventy years old, Clearly, unless Esau had been at least 12 years old at the time he would not have known how to hunt with bow and arrow.

ורבקה אוהבת את יעקב, exclusively; the reason was that Yaakov pursued a lifestyle that would lead to eternal life, whereas Esau did the opposite. Not only did he not lead a life leading to eternal life after death, but he actively forfeited even life on earth, exposing himself to needless dangers. Seeing that Yitzchok was aging and sitting at home most of the time, he was not aware of Esau’s doings and was easily led to believe that Esau led a virtuous life, basing his belief on the daily supply of venison his son provided for him. The story unfolds at a time when Yitzchok was already incapable of seeing well with his physical eyes. The story of the sale of the birthright is told primarily to illustrate the disdain with which Esau looked upon spiritual values as a valuable acquisition, something guaranteeing a person life beyond death.

BECAUSE THERE WAS VENISON IN HIS MOUTH. The commentators (Ibn Ezra and R’dak.) explained it as meaning either that he [Esau] gave venison into Isaac’s mouth, or that he brought Isaac venison. The act of giving or bringing is thus missing from the verse. Similarly: The set time which Samuel; (I Samuel 13:5. Here the word “appointed” is missing, the meaning of the verse being “at the set time which Samuel had appointed.”) But the Lord — presented or made — me as a mighty warrior. (Jeremiah 20:11.) It is possible to explain that Isaac loved Esau because there was always venison in the mouth of Isaac. All day he would desire to eat the venison, and it was always in his mouth. He would not eat anything else, and Esau was the one who brought it to him, as Scripture said, A cunning hunter. (Above, Verse 27.) In my opinion the correct interpretation is that it is a metaphor which tells us that Esau, in the mouth of his father, was a hunter, (Instead of calling him by his name, Isaac would call him “hunter.”) as a person is surnamed by his constant occupation. Similarly, Thy habitation is in the midst of deceit; (Jeremiah 9:5. Meaning “in the midst of people of deceit.” But the verse refers to the people by their constant practice.) likewise, But I am all prayer. (Psalms 109:40. Meaning, “But I am a man of constant prayer.”) And so they said in Bereshith Rabbah, (Bereshith Rabbah 63:15.) “Good meat for his mouth, good drink for his mouth.” (If he would find good meat or drink, he would bring it to his father. This Midrash thus indicates that Esau was constantly engaged in bringing food and drink to his father. Hence Isaac came to call him “hunter” because of his steady preoccupation with bringing him food.)

כי ציד בפיו, the plain meaning corresponds to Onkelos, i.e. because he brought him venison to eat.

אוהבת את יעקב, for she was aware of his perfection, also because the prediction to her of the prophet had been that the senior son would be subservient to the junior one. The Torah had to mention first that Yitzchok loved Esau in order for us to understand what had motivated to bless Esau, and what had motivated Rivkah to deceive him into blessing Yaakov.

בפיו [THERE WAS HUNTING] IN HIS MOUTH — Understand this as the Targum renders it: in Isaac’s mouth (i. e. Isaac ate the venison he brought home). But its Midrashic explanation is: there was hunting in Esau’s mouth, meaning that he used to entrap and deceive him by his words (Genesis Rabbah 63:10).

Ein zweites Moment, das nur verderblich wirken konnte, war die Geteiltheit der Gefühle der Eltern hinsichtlich ihrer Kinder. Einheit der Eltern in der Erziehung und gleiche Gesinnung und Liebe zu allen ihren Kindern, — selbst zu dem weniger gut gearteten, das ja, mehr noch als das körperlich kranke, am meisten der liebenden Hingebung bedarf — das ist die erste Grundbedingung und der Eckstein einer jeden Erziehung. — Daß Isaaks Sympathien sich dem Esau und Rebekkas dem Jakob zuwendeten, lässt sich übrigens aus der Anziehungskraft der Kontraste leicht erklären. Isaak, den vom Opfertode wieder auferstandenen, sehen wir dem Geräusche der Welt gerne entzogen, lieber in der Nähe stiller Ode, am Brunnen des "mich- schauendenLebendige", als in der Nähe des bewegten Menschenverkehrs wohnen. Daß ihm Esaus kräftiges, tatkeckes Wesen gefiel und er in ihm vielleicht eine Kraft zur Stütze des Hauses erblickte, die ihm abging, wäre nicht unmöglich; Rebekka hingegen sah in Jakobs ganzem Wesen ein Lebensbild aufblühen, von dem sie im Hause ihres Vaters keine Ahnung hatte — die Sympathien sind erklärlich, allein Eltern sollten sich nicht von solchen dunklen Gefühlen in Beziehung zu ihren Kindern leiten und bestimmen lassen.—

ציד בפיו. Entweder: er führte die Jagd im Munde, wusste den Vater durch Erzählung seiner Jagdabenteuer und Heldentaten zu fesseln, oder, was wahrscheinlicher: es war auch Jagd in seinem Munde, er übte auch Jagd, war auch ein Jäger mit dem Munde. Dieselbe berechnende und fangende Kunst wusste er auch gegen das Gemüt des Vaters zu üben. Rebekkas Liebe zu Jakob kam aber von selbst, war von ihm nicht "erjagt"; sein Wesen gewann ihre Liebe: אהבת את יעקב.

ויאהב יצחק את עשו, also Esau, not only Yaakov, even though he must have been aware that Esau was far less perfect than Yaakov.

ורבקה אוהבת את יעקב, she only loved Yaakov, recognising the wickedness of Esau.

And Isaac loved Esau because of the game in his mouth, and Rebecca loved Jacob. It is possible that Rebecca’s preference for Jacob was due to the fact that he lived at home, in close proximity to her.

כי ציד בפיו, “for he would provide venison to eat.” Onkelos explains that Yitzchok would eat from the proceeds of Esau’s hunting expeditions. Accordingly, our verse is slightly abbreviated and should have read: כי יתן ציד בפיו, “for he would feed him venison.” Alternately, the expression בפיו refers to Yitzchok’s mouth, and informs us that Yitzchok was in the habit of dining on venison. He loved Esau, seeing Esau was an expert in providing choice venison. Nachmanides holds that the statement is a euphemism describing Esau as deceiving his father into thinking he was loyal to his teachings by flattering him. The use of euphemisms by the Torah is nothing unusual.

Man's actions can be the result of three distinct causes. They can be the result of free choice made intellectually; they can be the result of man liking the activity he performs, or they can be the result of the immediate benefit he expects to derive fom his action. A further cause prompting man to act, is an inner urge, which does not bother to rationalise the purpose and sense of one's actions, as long as the action serves to gratify the urge that has prompted it. When a sailor, whose ship is about to founder, throws the cargo overboard in order to lighten the weight of the ship, and in order to avoid sinking the whole ship, he acts from a choice made intellectually, despite the fact that he resents either of the two options that had been open to him. This is similar to the halachic dilemma faced by people who need to violate a commandment in order to survive. Some such decisions must be based on the principle of yehareg ve-al ya-avor, rather be killed than become guilty of that violation; others will be based on the principle ya-avor ve-al yehareg, better to sin and survive than forego the chance of performing other mitzvot through having permitted himself to be killed. These options are discussed in Sanhedrin 76. If Isaac loved Esau because the latter would bring him venison, then an activity which would result in Isaac receiving such venison can be said to have originated in a feeling of love. Such an activity involves more of one's desire plus planning, than the one described previously. When a person is in the grip of lust or similar emotion however, he becomes so irrational that he will pay any price to satisfy his lust or greed. Chamor and Shechem are examples of people who made unreasonable concessions on behalf of their townspeople in order to satisfy the lust to possess Dinah, Jacob's daughter. (Genesis 34,11-19) In order to better comprehend the last example, picture a driver, a carriage and horses. Although the driver is in charge of the carriage, should the horses become unmanageable, the carriage will be drawn in the direction the horses want, and the driver will be powerless to prevent this, as long as carriage and horses are coupled together. In this parable, the horse represents the will, the lust, the urge; the carriage represents the person; the driver represents the choice made intellectually, the ability to discriminate, the gift man has been equipped with. The relationship of G'd to Zion is not based only on bechirah, choice between relative evils, but as the Psalmist 132, 13, terms it "for G'd has chosen Zion because He wanted it as His residence." The choice of the Jewish people as the chosen people, was dictated by intellectual considerations, but it was re-inforced by the Divine equivalent of ta-avah, an almost overpowering urge. This is underlined in the verse that follows "This is My rest forever, here I will dwell for I have desired it." In Deut. 10,15, Moses describes it as follows: "G'd took a strong liking to your forefathers, to love them; and He chose their descendants after them, more than all other nations, as of this day." This shows that the love sprang from a strong liking G'd had developed towards them, based on their conduct. However, the love for the descendants is due to His choosing them (bachar) in comparison with other nations who were on a lower level, morally. That this is so, is confirmed in Song of Songs, where we read that Israel is "like a lily among thorns, so is My partner among the daughters." (Song of Songs 2,2) The terms chashak, love, choice, are used in descending order of preference. The first one is natural, unreasoning; the second one is deliberate, planned, but based on sound reason for the attraction. The third one is something forced upon one, in which one makes the best of a given situation. Of the many expressions of G'ds love for the Jewish people which are recorded in the Torah, some stem from relatively mild forms of love. None express a stronger bond of love than the setting aside of the mo-adim, the holydays that enable us to commune with G'd, and be in the presence of the shechinah, like children in the company of their father in joy and happiness.

Some philosophers thought that true love can exist only between opposites. Dry earth requires and longs for water, moisture. Water laden skies, clouds, need to empty themselves on earth. On the other hand, all craftsmen are jealous of one another. Aristotle on the other hand holds that likes are attracted to each other. Starlings keep company with ravens as they are of a kind (Chullin 65). Since G-d is neither similar to man nor totally his opposite, some hold that a love relationship with G-d is impossible. But the prophet Maleachi 1,2 says, "G-d says I have loved you Israel, and I have hated Esau... How can you question this?" (based on the premise that I am neither like you nor your exact opposite. More about this in chapter 90). The fact that two brothers (Jacob and Esau), who by nature should be similar, are treated so differently, proves that character traits rather than genetic affinity, i.e. outwardly similar human beings, determine between whom love occurs. Love has positive and negative aspects. Inasmuch as even trees have been compared to humans, especially fruit-bearing trees, their destruction has been prohibited (Deut. 20,19). Animals which share even more with human beings than trees, seeing that they are living creatures, must not be destroyed needlessly and must not be made to suffer even when their destruction is in order and serves a higher purpose (Baba Metzia 32). Examples are consumption by humans, which is restricted in the case of the mother animal and its young, which are not to be slaughtered on the same day. Mother birds must be dispatched before the newly hatched chicks may be taken. An animal needs to be at least eight days old before it may be slaughtered as a sacrifice to G-d, etc. Such considerations apply in even greater measure when dealing with fellow human beings, regardless of any formal agreements to that effect. Torah legislation, when dealing with the status of gentile slaves, is most specific in detailing the degree of concern that must be shown for the physical well being of such a slave. This mutual love for fellow human beings is observed in increasing measure when these humans are part of the same race or environment. The Torah emphasizes the positive aspects of love by commanding "Love your fellowman like yourself," i.e. when that fellowman is similar to yourself (Leviticus 19, 18). Love is not demanded for those utterly unlike you, such as animals etc. In fact, the feelings which we reserve for things or creatures unlike us is not love, but goodwill, pity etc. (see Psalms 102). We relate to the stones of Zion as something that we "want," not as something that we "love." The latter term would be a complete misnomer for phenomena not on our level. When Isaac asks Esau for "delicious dishes the way I "love" them" (Genesis 27,4), the term "love" does not describe the dishes, but the people whom he loves. He is saying to Esau, "When you do what I like....l will love you." Proof of this is found in the verse (Genesis 25,28) "Isaac loved Esau because he carried venison in his mouth." The term "love" cannot rightfully be applied even to parts of the body. Such parts become "nirtzah," appreciated, and may become the instrument through which their owner becomes "beloved." The term " ratzon," goodwill, appreciation, refers also to the parts of whole things which qualify for "love." For instance, Psalms 19, 15, "May the words of your mouth engender goodwill." The term "love" is reserved for the whole person. "Love the Lord your G-d;" "Love your fellowman like yourself,” i.e. identification with the other party is love. Such an identification is based on a complete appreciation of the other's qualities. This is what G-d describes when He said to Abraham, "Take your son, your only one, the one whom you love." (Genesis 22,2) Love cannot survive when one of the parties undergoes a drastic change either in moral or physical stature. Jonathan volunteered to become David's deputy, to enable his love for David to survive (Samuel I 23,17). For the appreciation of the foregoing, G-d required a covenant from the Jewish people, in order to maintain the love relationship that existed and to warn Israel that unless a mutuality of interests and the deeds arising from that mutuality of interests was maintained, the love relationship would disintegrate. The factors which were mutual, i.e. the common denominator between G-d and Israel, were Torah, Sanctuary (temple), and Priesthood. These factors were needed to ensure that by concentrating on them, both G-d and Israel would maintain their identity of purpose. When people try to upset this love relationship others have with G-d, it is like craftsmen who are jealous in their hearts of fellow craftsmen, seeing that we are all children of one father.

The answer: Scripture makes it clear that Isaac loved Esau, undoubtedly not knowing of his evil deeds, as our sages have apprised us (Tanchuma, Toldoth 8). And if there had come to him a prophecy that he put aside his eldest son, whom he loved, and bless Jacob instead, there is no doubt that this would have saddened him; and this sadness would have prevented the spirit of the L-rd from coming to rest upon him in perfection. For this reason the Blessed One desired him to think that he was blessing his beloved son, Esau, so that his heart expand in joy and he attain the godly spirit to the full extent of his powers. And this is, likewise, the reason for Isaac's saying to Esau (Genesis 27:4): "And make me savory food, as I love, and bring it to me and I will eat it, so that my soul bless you." That is, so that his soul expand and rejoice and the spirit of prophecy come to rest upon it. And it is because of this factor that the Blessed One desired that Jacob think he was blessing Esau when he was, in reality, blessing Jacob.

It should be explained, however, why a prophet must be wealthy and tall. As far as his being strong, we can understand that one who is sent out to chastise a great multitude must be extremely courageous and turn back for nothing, as the Blessed One exhorts Jeremiah (Jeremiah 1:17): "Therefore, gird your loins, and arise, and speak to them all that I command you; do not be afraid of them, lest I make you afraid of them." But why must a prophet be wealthy and tall?

The titles of Elohi”m-אלהי״ם are positioned on the left side. They derive judgments and attest to the liabilities of the creatures and are the titles of judgment-Din, which is the root of Yitzchak, peace be upon him. This quality brings judgment-Din upon the creatures. We therefore must inform you of this important principle. We have already informed you that the quality of Avraham argues for merit on behalf of the creatures, and that the quality of Yitzchak argues for liability. You will thus find that about Yitzchak the verse states, (Genesis 25:28) “Yitzchak loved Esav because the hunted-ציד was in his mouth.” Now, is it truly so, that such a perfectly righteous Tzaddik as our forefather Yitzchak, peace be upon him, from whom the Indwelling Presence of HaShem-יהו״ה (Shechinah) never departed for even a moment, would love such a completely wicked person as Esav? How was this possible?

Be aware that this is one of the great secrets of Torah. Know, that our forefather Yitzchak, peace be upon him, gazed [in prophetic vision] and beheld all that was destined to be. He saw that the children of Yaakov would sin, causing anger before HaShem-יהו״ה, blessed is He, and would reap the judgments of purgatory (Gehinom). However, when he saw the Jewish people in the exile of Esav, he rejoiced and said, “Exile atones for sin.” (Talmud Bavli, Brachot 56a; Sanhedrin 37b) He thus said, “Yes, I very much love the sufferings caused by Esav, and that they judge the Jewish people for guilt, for by doing so, they fulfill the judgments against the Jewish people through being exiled in this world.” This is why it states, (Genesis 25:28) “Yitzchak loved Esav because the hunted-ציד was in his mouth.”

Rabbi Yosi said, come and behold, If, heaven forbid, Esau would have been blessed at that time, Jacob would not have ruled over the world. But it was decreed by the Holy One, blessed be He, and everything happened as it should. Come and behold, It is written, "but Rivkah loved Jacob" (Beresheet 25:28), as has been explained. Therefore, she sent for Jacob and said to him "Behold, I heard your father speak to Esau your brother" (Beresheet 27:6).

Come and behold, Esau was born all red, as it is written, "And the first came out red all over" (Gen. 25:25). Thus, he is the same as Isaac, who is of Harsh Judgment above, (in Holiness) and Esau, who issued from him, is the Harsh Judgment below. He resembled Isaac. And because each is drawn to his own kind, Isaac loved Esau more than Jacob, as it is written, "And Isaac loved Esau, he relished his venison" (Ibid. 28). Here it is written, "For he relished his venison," which is similar to, "wherefore it is said, 'like Nimrod the mighty hunter before Hashem'" (Gen. 10:9). [In both places, hunting refers to Harsh Judgment, and the scriptures tell us that he loved him because they were both of Severe Judgment.]

"And the first came out red" (Gen. 25:21). Rav Kahana explained that the liver is the first and is red. Why is it red? Because it is first to swallow the blood. Rabbi Eliezer asks, Why is it called 'first'? Because it is the first to swallow the blood from all the food; the first in blood but not in creation. And why is it that "the great shall serve the younger?" Because despite its being greater and bigger in size than the heart, it serves the heart. Rabbi Abba then asks, What is the purpose of this text if not to teach the people in the world that though there will be perfection upon earth, the path and nature of the world will not change? Rabbi Yisa said, Come and behold. The liver hunts and has venison in its mouth, while the heart contemplates and is "dwelling in tents" (Ibid. 27). As it is written, "And Jacob cooked pottage" (Ibid. 29), while thinking deep thoughts and occupying himself with the Torah.

"And Isaac loved Esau, for he relished his venison" (Gen. 24:28). This verse has been explained. Here, it is written, "a cunning hunter, a man of the field," while elsewhere it is written, "he was a mighty hunter" (Gen. 10:9). "A man of the field" is one who robbed and murdered people. And Esau said (he went to the field) to pray. He hunted (and cheated Isaac) through his mouth, as it is written, "He relished his venison (lit. there was venison in his mouth)." He was called "a man of the field," because his lot was not in a populated place, but in a desolate place, in the open wilderness, in the field. Thus, he was called "a man of the field."

[3] Another interpretation: "Listen to me, Jacob." Those who are killed and called by his name, as it is said "For thy sake are we killed all the day long; we are accounted as sheep for the slaughter" (Psalms 44:23). And Job says, "Though he slay me, yet will I trust in him: but I will maintain mine own ways before him" (Job 13:15). Those who call upon me every year, as it is said, "I will take the cup of salvation, and call upon the name of the Lord" (Psalms 116:13), "I find trouble and sorrow" (Psalms 116:3). These generations said to him, "Lord of the Universe, the earlier generations had the patriarchs as their fathers, and they have the merit of their fathers; we are orphans and have no father to stand up for us." But you wrote and said, "In you the fatherless find mercy" (Hosea 14:4), "You have seen it, for You have taken note of trouble and grief, to requite it with Your own hand" (Psalms 10:14). You gave many commandments in the Torah to look after the orphans: "When you reap the harvest of your land, you shall not wholly reap the corner of your field, neither shall you gather the gleanings of your harvest. You shall leave them for the poor, and for the stranger: I am the Lord your God" (Leviticus 23:22). "When you beat your olive tree, you shall not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow" (Deuteronomy 24:20). And we are orphans, have mercy upon us, as it is written, "In you the fatherless find mercy" (Hosea 14:4). Obadiah was blessed in his household when his sons became orphans. When was Isaac blessed? After Abraham's death, as it is said, "And it came to pass after the death of Abraham, that God blessed his son Isaac" (Genesis 25:11). The tribes said, "And Joseph died, and all his brethren, and all that generation" (Exodus 1:6). And "the children of Israel were fruitful, and increased abundantly" (Exodus 1:7). "Your eyes are on the orphans, who will have compassion on you? God said to them, "Repent and I will heal your backslidings." He said, "Until they repent, I have stopped healing them." As it is said, "Return, you backsliding children, and I will heal your backslidings" (Jeremiah 3:22). And it is also written, "I will heal their backsliding, I will love them freely" (Hosea 14:4). Love that never ceases, I love you. Isaac called Esau his firstborn, and I call Jacob my firstborn (Exodus 4:22). The birthright of Isaac was voided and fulfilled in Jacob. Isaac loved Esau, as it is said, "And Isaac loved Esau" (Genesis 25:28), and I love Jacob. His love for Esau was voided and fulfilled in his love for Jacob. How much difficulty have they caused to try to instill hatred between us, and they cannot nullify it, as it is said, "Many waters cannot quench love" (Song of Songs 8:7). These nations are compared to water, as it is said, "Woe to the multitude of many people who make a noise like the noise of the sea" (Isaiah 17:12) Moreover, how many times were the Israelites killed for the sake of returning them to God, and the Assembly of Israel says to them "I cannot remain silent about Him. My soul became aroused in His presence." (Song of Songs 5:6) "My soul went forth [when he spoke]." (ibid. 5:16) "When He spoke on Sinai, my soul heard [His voice]." (ibid. 6:2) "But my heart is sick with love for Him." (ibid. 5:8) They said to her, "What is your beloved more than another beloved?" (ibid. 5:9) She said to them, "I will extol His praises and relate His greatness to you. And you will know that I do not pursue Him in vain." (ibid. 5:16) "My beloved is pure and ruddy." (ibid. 5:10) "Pure for Israel, ruddy for Esau." (Rashi on Song of Songs 5:10) "Why are your clothes red?" (Isaiah 63:2) "Dignified from among the myriads" (Song of Songs 5:10), for there are none among the exalted multitudes like Him. "His head is as fine gold" (ibid. 5:11), which is the Torah, as it is written "More desirable than gold, than much fine gold" (Psalms 19:11). "His locks are bushy, and black as a raven" (Song of Songs 5:11), this is the script. Alternatively, "black" refers to the Assembly of Israel, as it is written "I am black" (Song of Songs 1:5), "His eyes are like doves" (Song of Songs 5:12), this is the sun and moon. "His hands are like rods of gold" (ibid.), this is the rainbow. "His body is like polished ivory, inlaid with sapphires" (ibid. 5:14), this is the air. "His legs are like pillars of marble set on sockets of fine gold" (ibid.), these are the mountains, founded on the adonai of fine gold, these are the foundations of the Temple. "His appearance is like Lebanon" (ibid. 5:15), this is the Temple. "Choice as the cedars" (ibid.), which refers to walking with the righteous, as it is written "And I will walk among you" (Leviticus 26:12). "Awaiting the delight [of his beloved]," this refers to the time of the giving of the Torah, and "altogether desirable," when He receives the penitent. The nations of the world said to them, "Since He receives penitents, where is your beautiful Beloved?" (Song of Songs 5:17) Said the Holy One, blessed be He, "The nations hate Me because of My children, and My children love Me despite all these nations. I give them one hundred worlds filled with the love that I have for My children, as it is said, 'If a man would give all the wealth of his house for love, they would utterly despise him' (Song of Songs 8:7)." This is from the Midrash Aggadah on Genesis.

“And the sons of Ḥam: Kush, and Mitzrayim, and Put, and Canaan” (Genesis 10:6). “And the sons of Ḥam: Kush, and Mitzrayim, and Put, and Canaan” –Rabbi Shimon ben Lakish said: We might have been under the impression that the family of Put was assimilated [into other nations]. (Since, unlike all his brothers, he is never mentioned again in the Torah.) But Ezekiel came and stated explicitly [otherwise]: “Kush, Put and Lud and all the intermingled people, Cub and the children of the land of the covenant, will fall with them by the sword” (Ezekiel 30:5). (Put is mentioned as an extant nation in the times of Ezekiel.) “And Kush begot Nimrod; he began to be a mighty one in the earth” (Genesis 10:8). “He was a mighty hunter before the Lord; therefore it is said: Like Nimrod, a mighty hunter before the Lord” (Genesis 10:9). “And Kush begot Nimrod” – that is what is written: “A meditation by David, a song that he sang to the Lord concerning the words of Kush Ben Yemini” (Psalms 7:1). Rabbi Yehoshua bar Neḥemya in the name of Rabbi Ḥanina ben Yitzḥak: He said it corresponding to the [harsh] justice administered by that wicked one. (Esau/Edom, and his descendants, the Romans.) But was Esau a Kushite? (Of course not; he was a descendant of Abraham.) The meaning [of this description] is, rather, that he performed deeds like the deeds of [Kush’s son] Nimrod. That is what is written: “Therefore it is said:…Nimrod, a mighty hunter before the Lord” is not written here, but rather, “like Nimrod, a mighty hunter” (Genesis 10:9) (Implying that there is someone else who is “like Nimrod.”) – just as that one hunted [ensnared] people through their words, so, too, this one hunts [ensnares] people with their words. (Of Esau it is said “he had [meat from] hunted animals in his mouth” (Genesis 25:28).) [They say:] ‘You [claim you] did not steal? Who stole with you? (The judge would thus seek to incriminate the defendant despite his protestations of innocence.) You [claim you] did not kill? Who killed with you?’

“The lads grew; Esau was a man who knows hunting, a man of the field; Jacob was a simple man, a dweller in tents” (Genesis 25:27). “The lads grew” – Rabbi Levi said: This is analogous to a myrtle and a thorn bush that grew adjacent to one another. When they grew and blossomed, this one produced its fragrance and that one produced its thorns. So, all thirteen years, both of them would go to school and both of them would come from school. After thirteen years, this one would go to study halls, and that one would go to houses of idol worship. Rabbi Elazar said: A person must be responsible for his son until age thirteen. From there on, he must say: ‘Blessed that He has absolved me from the punishment of this one.’ “Esau was a man who knows hunting [tzayid]” – he would ensnare [tzad] people with his mouth. You [say you] did not steal; who stole with you? You [say you] did not kill, who killed with you? (The Romans, the descendants of Esau, would ignore the denials of the accused.) Rabbi Abahu said: He was a field person, a hunting person. (The verse does not say he worked the field or engaged in hunting, but rather, he was “a man of the field.”) He hunted in the house and hunted in the field. In the house, [he said]: ‘How does one prepare salt?’ (He asked about separating teruma and tithes from salt and straw, in an effort to create a devout impression, although he knew that there is no such obligation.) In the field, [he said:] ‘How does one prepare straw?’ Rabbi Ḥiyya said: He abandoned himself like a field. (Engaging in homosexual relations.) Israel said before the Holy One blessed be He: ‘Master of the universe, is it not enough that you subjugated us to seventy nations, but even to this one, that engages in relations like a woman?’ The Holy One blessed be He said to them: ‘I, too, will exact retribution against him with that expression.’ That is what is written: “The heart of the valiant of Edom will be on that day like the heart of a woman in anguish” (Jeremiah 49:22). “Jacob was a simple man, a dweller in tents” – two tents; the study hall of Shem, and the study hall of Ever. “Isaac loved Esau because of the game in his mouth, and Rebecca loved Jacob” (Genesis 25:28). “Isaac loved Esau because of the game in his mouth” – good meat for his mouth and a good cup for his mouth. “And Rebecca loved Jacob” – the more she would hear his voice, the more she would add love onto her love for him.

“Jacob cooked a stew, and Esau came from the field and he was weary” (Genesis 25:29). “Jacob cooked a stew” – he [Esau] said to him: ‘What is the nature of this stew?’ He said to him: ‘It is because that elder (Abraham.) died.’ He said: ‘Did the attribute of justice strike that elder?’ He said to him: ‘Yes.’ He said: ‘If so, there is no granting of reward and no revival of the dead.’ (Esau was claiming that if the righteous Abraham died at a young age relative to Adam and Noah, that proved that there was no reward for righteousness. (Etz Yosef)) The Divine Spirit screams: “Do not weep for the dead, and do not be moved for him” (Jeremiah 22:10) – this is Abraham; “Weep for one who is leaving” (Jeremiah 22:10) – this is Esau.

“He slaughtered feast-offerings to the God of his father Isaac” – Rabbi Yehoshua ben Levi said: I circulated among all of the aggada experts in the south so that they would explain this verse to me, (His question was why Jacob invoked the God of Isaac and did not mention Abraham. ) but they could not tell me [the explanation] until I stood with Yehuda ben Pedaya, the son of ben Kappar’s sister. He said to me: ‘If a teacher and disciple are walking on the way, one first inquires after the wellbeing of the disciple, and then one inquires after the wellbeing of the teacher.’ (The disciples would walk before the teacher. That is why Jacob invoked the name of the God of Isaac and not the God of Abraham.) Rav Huna said: When Rabbi Yehoshua ben Levi came to Tiberias, he asked Rabbi Yoḥanan and Reish Lakish. Rabbi Yoḥanan said: ‘A person is obligated in the honor of his father more than the honor of his grandfather.’ Reish Lakish said: He sacrificed offerings for the covenant of the tribes. (This is the covenant that God made with Abraham that would be fulfilled through Isaac and not Ishmael (see Genesis 17:21).) Bar Kappara and Rabbi Yosef bar Patros, one said: [Jacob said:] ‘Just as Father was eager to satisfy his throat, I, too, am eager to satisfy my throat.’ (Isaac had loved Esau because of the food he brought him (see Genesis 25:28), and Jacob was descending to Egypt to be sustained by Joseph (see Etz Yosef). ) The other said: [Jacob said:] ‘Just as Father distinguished one son from his other son, so, too, I distinguished one son from my other sons. (Jacob had shown preferential treatment toward Joseph, which had led to the events that brought Jacob to travel to Egypt, and he now brought offerings in order to achieve atonement (Etz Yosef). Alternatively, in Egypt, Joseph would rule over and provide for the entire family, which would give him an elevated status (Yefeh To’ar). Therefore, Jacob said he was going to Egypt despite this danger only because of the needs of the many people who required sustenance. ) Then I said: Father had only the burden of one life, but I have the burden of seventy lives upon me.’ (Jacob said he was descending to Egypt.) Rabbi Yudan said: [Jacob said:] ‘Father blessed me with five blessings. Corresponding to them, the Holy One blessed be He appeared to me five times and blessed me.’ Rabbi Yudan said another [explanation], Rabbi Yudan said: [Jacob said:] ‘I was under the impression that He would give me a taste of those blessings.’ What were those blessings? “Peoples will serve you and nations will prostrate themselves to you” (Genesis 27:29) – this is Joseph. (Jacob saw that one of the blessings granted to him by Isaac was being fulfilled through Joseph, so he brought offerings of thanksgiving, and particularly mentioned “the God of his father Isaac.” ) Rabbi Berekhya said two [statements], Rabbi Berekhya said: The Holy One blessed be He associates His name with a living person only for those who undergo suffering. That is why it is not written here: “He slaughtered feast-offerings to the God of Jacob,” but rather, “to the God of his father Isaac,” who was already dead. Rabbi Berekhya said another [explanation]: It is because he had undergone suffering. The Rabbis say: Isaac’s ashes are viewed as though they are accumulated upon the altar. That is why he mentioned Isaac.

Another matter, “you have circled…enough” – that is what the verse said: “Be silent before the Lord, vehitḥolel for Him…” (Psalms 37:7). What is “vehitḥolel for Him”? Place your hope in the Holy One blessed be He, like the matter that is stated: “Why, my soul, are you stooped over? …[Have hope [hoḥili] in God]” (Psalms 42:6). Another matter, “vehitḥolel for Him” – Rabbi Taḥlifa of Caesarea said: What is “vehitḥolel for Him”? If suffering has befallen you, accept it with fear [beḥila]. “Do not contend with one who prospers” (Psalms 37:7) – this is Esau, in whose regard it is written: “Why is the way of the wicked successful?” (Jeremiah 12:1). “The man who is busy with intrigue” (Psalms 37:7) – this is Esau, (The reference is to Rome, who were identified by the Romans as descendants of Edom, and therefore of Esau. ) who judges people deceitfully. How so? The judge of the empire would judge the murderer and say: ‘Why did you kill?’ [The accused] would say: ‘I did not kill him.’ [The judge] would ask him: ‘With what did you kill him, with a sword, a spear, or a dagger?’ (The judge would not accept the claims of the defendant, and would continue to cross examine him as though he were guilty, and the defendant would be confused and say something incriminating even if he was innocent. ) Another matter, “be silent before the Lord, vehitḥolel for Him” – Rabbi Yehoshua ben Levi said: When the enemies came to destroy Jerusalem, there were sixty myriads of angels of destruction, and they were standing at the entrance of the Sanctuary in order to strike them. They saw the Divine Presence looking and being silent – from where is this derived? As it is written: “He withdrew His right hand from being before the enemy” (Lamentations 2:3) – so they [the angels] also gave them [the enemies] space [allowing them to destroy Jerusalem]. Rabbi Yehuda ben Rabbi Simon said: He saw [Esau] destroying His home and was silent, and you wish to confront him? Even now, the reward for honoring his parents is owed him. “You have circled…enough” – what is “circled the mountain [hahar]”? Rabbi Ḥanina said: Esau circulated around this parent of his [horo], namely his father, who needed him to feed him. From where is this derived? “Isaac loved Esau because of the game in his mouth” (Genesis 25:28). Rabbi Shmuel ben Rabbi Gedalya said: The Holy One blessed be He said: ‘I will pay his reward.’ When Jacob gave a gift to Esau, what did Esau say to him? “I have plenty [rav]” (Genesis 33:9); do not exert yourself. The Holy One blessed be He said: ‘With this expression, he honored [Jacob], with this expression, I will say to [the Israelites]: Turn away from him, “you have circled enough [rav].”’

“Better than both of them is one who has not yet been, who has not seen the evil actions that are done under the sun” (Ecclesiastes 4:3). “Better than both of them is one who has not yet been” – these are the one thousand generations that were in God’s mind to have created. How many of them were eliminated? Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8). (God intended to give the Torah after one thousand generations, but He actually gave the Torah after just twenty-six generations.) Rabbi Yehoshua interpreted the verse regarding the Israelites at the time that they stood before Mount Sinai. Once they performed that act, (The sin of the Golden Calf) Moses did not leave any corner of the ground on the mountain upon which he did not prostrate himself in prayer asking for mercy upon Israel, but he was not answered. Five angels of destruction harassed him: Anger, Destruction, Annihilation, Wrath, and Fury. Moses was fearful of them. What did he do? He relied on the actions of the patriarchs, and immediately mentioned them and said: “Remember Abraham, Isaac, and Israel Your servants” (Exodus 32:13). The Holy One blessed be He said to him: ‘Moses, what claims do the patriarchs of the world have against Me? If I come to be exacting with them, I have claims against them. I have a claim against Abraham, who said: “How will I know that I will inherit it” (Genesis 15:8)? I have a claim against Isaac, as it is stated: “Isaac loved Esau” (Genesis 25:28), but I hated him, as it is stated: “And Esau I hated” (Malachi 1:3). I have a claim against Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27).’ Once [Moses] said: “To whom You took an oath by Yourself” (Exodus 32:13), for the sake of Your name, at that moment, the Holy One blessed be He was filled with mercy, as it is stated: “The Lord reconsidered…” (Exodus 32:14). Immediately, three of the angels of destruction, Anger, Destruction, and Annihilation, departed, and two remained: Wrath and Fury. That is what is written: “For I was in dread due to the Wrath and the Fury” (Deuteronomy 9:19). He said before Him: ‘Master of the universe, am I able to withstand the two of them? You bear one and I will bear one.’ That is what is written: “Arise, Lord, in Your wrath [be’appekha]…” (Psalms 7:7). (This is expounded to mean that God will arise against His angel, Wrath [af].) From where is it derived that Moses withstood one, the angel of Fury [Ḥema]? It is as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23). (This is expounded to mean that Moses stood in the breach against the angel of destruction, Fury [Ḥema].) It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates. (Solomon thus states from the perspective of Moses: The dead, namely Abraham, Isaac, and Jacob, were able to have a greater effect than the living, namely my associates and me.) Rabbi Shmuel bar Naḥman interpreted the verse regarding David. When Solomon built the Temple, he requested that fire descend from the heavens, but it did not descend. He sacrificed one thousand burnt offerings, but it did not descend. He prayed twenty-four prayers, but it did not descend, until he said: “Remember the good deeds of David your servant” (II Chronicles 6:42), [and then] it descended immediately, as it is stated: “When Solomon concluded praying, the fire descended” (II Chronicles 7:1). Rabbi Yuda ben Rabbi Le’ai and the Rabbis: Rabbi Yuda ben Rabbi Le’ai said: David came to life at that time. The Rabbis say: He brought his coffin. They do not disagree; (They do not disagree based on their own reasoning but based on verses (Etz Yosef, citing Yefe To’ar).) the one who said David came to life at that time, that is what David himself said: “Lord, You have raised my soul from the grave…” (Psalms 30:4), and another verse says: “Lord God, do not reject the face of Your anointed” (II Chronicles 6:42), as he is alive before You. The one who said: He brought his coffin, that is what is written: “Remember the good deeds of David Your servant” (II Chronicles 6:42). It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates. Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding Ezekiel. When he stood in the valley and said: “Dry bones, heed the word of the Lord” (Ezekiel 37:4), immediately, “the bones came together, each bone to its bone…” (Ezekiel 37:7). He said to them: ‘Initially I said to you: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4), but you did not heed; and now you are heeding. During your lifetimes you did not heed; after your deaths you heeded.’ Regarding that moment it is stated: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates. (The generation of Ezekiel did not heed the word of God, but those who had already died were heeding His word after death.)

Another interpretation (of Lev. 19:2:) YOU SHALL BE HOLY. The Holy One said to Israel: Before I created my world, the ministering angels praised my name through you and sanctified me through you by saying (in I Chron. 16:36): BLESSED IS THE LORD GOD OF ISRAEL FROM EVERLASTING TO EVERLASTING. (Tanh., Lev. 7:2.) When the first Adam was created, the angels said: Sovereign of the World, is this the one in whose name we are praising you? He told them, [No]. This person is a thief, since it is stated (of him in Gen. 3:17): < BECAUSE YOU OBEYED YOUR WIFE AND > ATE OF THE TREE ABOUT WHICH I COMMANDED YOU, < SAYING: DO NOT EAT OF IT. CURSED IS THE LAND BECAUSE OF YOU >. < When > Noah came, they said to him (i.e., to the Holy One): Is this the one? He told them, [No]. This person is a drunkard, since it is stated (of him in Gen. 9:21): THEN HE DRANK OF THE WINE AND BECAME DRUNK…. < When > Abraham came, they said to him: Is this the one? He told them: This is a stranger (ger). < When > Isaac came, they said to him: Is this the one? He told them: This one loves my enemy, as stated (in Gen. 25:28): NOW ISAAC LOVED ESAU. When Jacob came, they said to him: Is this the one? He told them, Yes, for so it says (in Gen. 35:10): GOD SAID TO HIM: YOUR NAME SHALL NO LONGER BE JACOB, BUT YOUR NAME SHALL BE ISRAEL…. So all Israel was called by his name. At that time the Holy One, Blessed be He, sanctified them because of his name, as stated (in Is. 49:3): ISRAEL, IN WHOM I WILL BE GLORIFIED. The Holy One said to him: Since you were sanctified for my name before I created my world, Be holy as I am holy. It is so stated (in Lev. 19:2:) YOU SHALL BE HOLY, BECAUSE I, THE LORD YOUR GOD, AM HOLY. To what is the matter comparable? To a king who betrothed a wife. He said to her because you have been betrothed (literally: sanctified) to my name, I am a king and you, a queen. Just as it (i.e., my name) is an honor for me, so it is an honor for you. Why? Because you are my wife. Thus the Holy One said to Moses. Go and sanctify (i.e., go and betroth) Israel, as stated (in Exod. 19:10): GO UNTO THE PEOPLE AND SANCTIFY (rt.: QDSh) THEM TODAY AND TOMORROW. {The Holy One sanctified them} [He sanctified them. The Holy One came] and said to them (in Exod. 19:6): BUT YOU SHALL BE FOR ME A KINGDOM OF PRIESTS, A HOLY (rt.: QDSh) NATION. Why? (Lev. 19:2:) BECAUSE… I AM HOLY. And you also shall be sanctified (rt.: QDSh) just as you have sanctified me, as stated (in Lev. 19:2) SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: YOU SHALL BE HOLY (rt.: QDSh)…. The Holy One said unto them: If you are worthy, you shall be called a congregation of saints (rt.: QDSh); < if > you are unworthy, you shall be called an evil congregation. (Numb. 14:27:) HOW LONG SHALL THIS EVIL CONGREGATION…?

(Lev. 19:2:) “You shall be holy, for I am holy.” The Holy One, blessed be He, said to Israel, “Before I created My world, the ministering angels praised My name through you and sanctified Me through you by saying (in I Chron. 16:36), ‘Blessed is the Lord God of Israel from everlasting to everlasting.’” When the first Adam was created, the angels said, “Master of the world, is this the one in whose name we are praising You?” He told them, “No. This person is a thief, since it is stated (of him in Gen. 3:17), ‘and you ate of the tree.’” [When] Noah came, they said to Him (i.e., to the Holy One, blessed be He), “Is this the one?” He told them, “[No]. This person is a drunkard, since it is stated (of him in Gen. 9:21), ‘Then he drank of the wine [and became drunk].’” [When] Abraham came, they said to Him, “Is this the one?” He told them, “This is a stranger (ger), from which Yishmael came out.” [When] Isaac came, they said to Him, “Is this the one?” He told them, “This one loves My enemy, as stated (in Gen. 25:28), ‘Now Isaac loved Esau.’” When Jacob came, they said to Him, “Is this the one?” He told them, “Yes, for so it says (in Gen. 35:10), ‘God said to him, “Your name shall no longer be Jacob, but your name shall be Israel.”’ So all Israel was called by his name.” At that time the Holy One, blessed be he, sanctified them because of His name, as stated (in Is. 49:3), “Israel, in whom I will be glorified.” The Holy One, blessed be He, said to him, “Since you were sanctified for My name before I created My world, be holy as I am holy.” It is so stated (in Lev. 19:2), “[You shall be holy,] because I am holy.” To what is the matter comparable? To a king who betrothed a wife. He said to her, “Because you have been betrothed (literally, sanctified) to my name, I am a king and you, a queen. Just as it (i.e., my name) is an honor for me, so it is an honor for you. Why? Because you are my wife.” Thus the Holy One, blessed be He, said to Moses, “Go and sanctify (i.e., go and betroth) Israel,” as stated (in Exod. 19:10), “and sanctify (rt.: qdsh) them today and tomorrow.” The Holy One, blessed be He, sanctified them and said to them (in Exod. 19:6), “But you shall be for Me a kingdom of priests, a holy (rt.: qdsh) nation.” Why? (Lev. 19:2:) “Because I the Lord am holy.” And you also shall be sanctified (rt.: qdsh) just as you have sanctified Me, as stated (in Lev. 19:2) “Speak unto the whole congregation of the Children of Israel, and say unto them, ‘You shall be holy (rt.: qdsh).’” The Holy One, blessed be He, said unto them, “If you are worthy, you shall be called a congregation of holy ones (rt.: qdsh); [but if] you are unworthy, you shall be called an evil congregation, as stated (Numb. 14:27) ‘How long shall this evil congregation?’”

Another example of this is stated in Scripture: Now Isaac loved Esau (ibid. 25:28). Apparently, Esau went astray because his father failed to chastise him. As we have learned, the wicked Esau committed five transgressions in one day: he slept with a betrothed maiden, killed a man, denied the concept of resurrection, rejected the essential principle of religion (i.e., became an atheist), and despised the birthright. All of these transgressions are indicated either specifically in verses in Scripture or by analogy with other verses in Scripture (gezerah shavah). Furthermore, he longed for his father’s death, so that he might slay his brother, as it is said: Let the days of mourning for my father be at hand, then will I slay my brother, Jacob (Gen. 27:41). He compelled Jacob to flee from his father’s house, while he went to Ishmael’s home to learn evil ways from him, and to add to the number of his wives, as it is said: So Esau went unto Ishmael, and took unto the wives that he had Mahalath the daughter of Ishmael, Abraham’s son (ibid. 28:9).

And it came to pass that when Isaac was old, and his eyes were dim (Gen. 27:1). Scripture states elsewhere: A gift (bribe) is as a precious stone in the eyes of him that hath it; whithersoever he turneth, he prospereth (Prov. 17:8). What may the gift (mentioned in this verse) be compared to? To a precious stone which shatters whenever it falls. (The gift becomes a bribe and ultimately brings harm to the recipient.) This verse aptly refers to Isaac, for it is said: Now Isaac loved Esau because he did eat of his venison (lit. the game was in his mouth) (Gen. 25:28). What is the meaning of the game was in his mouth? It means that Esau ensnared (A play on words: tzayid (venison) and tzud (trap)) the righteous Isaac with the words he spoke. You find that Esau committed every sin which the Holy One, blessed be He, detests; There are six things which the Lord hateth, yea, seven which are an abomination unto Him: haughty eyes, a lying tongue, and hands that shed innocent blood; a heart that deviseth wicked thoughts, feet that are swift in running to evil; a false witness that breatheth out lies, and he that soweth discord among brethren (Prov. 6:16–19). Whenever Esau entered the house, he would ask his father: “My father, is one obliged to tithe for salt?” Isaac would exclaim in amazement: “Observe, how scrupulous this son of mine is concerning the commandments!” And when his father would ask him: “Where were you today, my son?” “At the house of study,” the youth would reply and he would add: “Is this not the law under certain circumstances; are not these things prohibited and these permitted?” By such remarks, he entraped his father with his mouth. That is why he loved him. Thereupon, the Holy Spirit exclaimed: When he speaketh fair believe him not; for there are seven abominations in his heart (ibid. 26:25). Why did Isaac’s eyes become weak? They became weak because he beheld the countenance of the wicked Esau; also because he ate the venison he brought him, as it is said: For the gift blinded them that hath sight (Exod. 23:8).

And Sarah was a hundred and seven and twenty years old; these were the years of the life of ‎Sarah. And Sarah died in Kirjath-arba, the same is Hebron in the land of Canaan. And Abraham ‎came to mourn over, Sarah, and to weep over her, and he stood up from before his dead and ‎spoke unto the sons of Heth, the in habitants of the land, saying: I am a stranger and so ‎journey with you; give me a possession of a burying place with you that I may bury my dead ‎out of my sight. And the children of Heth answered Abraham, saying unto him: Behold the ‎land is before thee, in the choice of the land bury thy dead, for verily, no man will pre vent ‎thee from burying thy dead. And Abraham said unto them: If it be your mind that I should bury ‎my dead out of my sight, hear me, and entreat for me to Ephron, the son of Zohar, that he ‎may give me the cave of Machpelah, which is in the end of his field, and I will purchase it of ‎him for whatsoever he may desire for it. And Ephron dwelt among the children of Heth, and ‎they went and called him, and he came into the presence of Abraham; and Ephron said unto ‎Abraham: Whatsoever thou wishest thy servant will do. And Abraham said: Nay, but I will buy ‎the cave and thy field for its full value, as a possession for a burial place forever. And Ephron ‎answered, saying: Behold the field and cave are before thee, give me whatsoever pleaseth ‎thee. But Abraham said: Nay, only for its full value shall I purchase it from thy hands and from ‎the hands of all those that go in at the gate of thy city, and from thy seed forever. And Ephron ‎and all his kinsmen heard this, and Abraham weighed unto Ephron four hundred shekels of ‎silver, into the hands of Ephron and his brethren; and Abraham wrote down these ‎proceedings and had it testified by four witnesses, and these are their names: Ami gal, son of ‎Abishna, the Hittite; Adihoron, son of Ashu nash, the Hivite; Abdon, son of Ahirom, the ‎Gomrite, and Bakdil, son of Abidos, the Zidonite; and Abraham took the book of the sale and ‎placed it in his treasury, and these are the words that Abraham wrote into the book saying: ‎That Abraham bought the cave and the field from Ephron, the Hittite, and from his seed, and ‎from all those that went in at the gate of his city and from their seed forever, to be the ‎purchased possession of Abraham and his seed, and of all those that go forth from his loins for ‎a possession of a burying place forever. And he put a seal thereto and had it testified by ‎witnesses. Thus the field and the cave therein and the entire ground were secured for ‎Abraham and his seed after him, from the children of Heth; and behold it is before Mamre, ‎even in Hebron, which is in the land of Canaan. And after this Abraham buried there Sarah his ‎wife, and that place with all its boundaries became the possession of Abraham and his seed for ‎a burying place. And Abraham buried Sarah in great display, as it is customary with the burials ‎of kings, and she was interred in very beautiful and costly garments. And her bier was ‎attended by Shem and his sons Eber and Abimelech, also by Auer, Eshcol, and Mamre, and all ‎the dignitaries of the land followed her bier. And the days of Sarah were a hundred and seven ‎and twenty years when she died, and Abraham made a great and heavy mourning, and he ‎observed that mourning for seven days. And all the inhabitants of the land consoled Abraham ‎and Isaac his son concerning Sarah. . And when their days of mourning were over Abraham ‎sent away his son Isaac to go unto the house of Shem and Eber to learn the ways and ‎instructions of the Lord. And Isaac remained there for three years. At that time Abraham arose ‎with all his servants and they started to return home, towards Beer-sheba. And when the year ‎was around, Abimelech king of the Philistines, died in that year. He was one hundred and ‎ninety-three years old when he died. And Abraham went with all his people into the land of ‎the Philistines to comfort the household of Abimelech, and all his household, and then he ‎returned to his home.‎ And after the death of Abimelech the people of Gerar took his son Benmelech, who was then ‎only twelve years of age, and they made him king in his father's place; and they called his ‎name Abimelech after his father, for such was their way of doing in Gerar. And Abimelech ‎ruled in the place of his father and he sat upon his throne. And Lot the son of Haran died also ‎in these days, in the thirty-ninth year of Isaac's life; and all the days that Lot lived were one ‎hundred and forty years when he died. And these are the sons of Lot, born unto him by his ‎daughters. The name of the first-born was Moab and the name of the second was Benamy. ‎And the two sons of Lot took unto themselves wives from the land of Canaan, and they bare ‎unto them children. And these were the children of Moab: Ed, and Majon, and Tarsus, and ‎Canvil, four sons, and they are the fathers of the children of Moab even unto this day. And all ‎the families of the children of Lot went forth to dwell wherever they should find a suitable ‎place, for they were very fruitful and they increased greatly. And they went out and built cities ‎unto themselves in the land of their habitation, calling the names of the cities which they built ‎after their own names. And Nahor son of Terah, Abraham's brother, died in those days, in the ‎fortieth year of the life of Isaac; and all the days of Nahor were one hundred and seventy-two ‎years, and when he died he was buried in Haran. And when Abraham heard of his brother's ‎death he was full of grief and sorrow and he mourned over him many days. And Abraham ‎called Eliezer, his head-servant, to give him orders concerning his house, and he came and ‎stood before him, and Abraham said unto him: Behold I am old, I do not know the day I may ‎die, for verily I am advanced in years. And now arise and go forth and do not take a wife for my ‎son from this place, nor from this land, from the midst of the daughters of the Canaanites ‎among whom we are dwelling. But go thou to my land and to my native place and take from ‎there a wife for my son. And the Lord God of heaven and earth who hath taken me from the ‎house of my father and brought me to this place; and who hath said unto me: To thy seed I will ‎give this land for an inheritance forever, he will send his angel before thee and give thee ‎success on thy way that thou mayest procure a wife for my son from my family and from the ‎house of my father. And the servant answered unto Abraham his master saying: Behold I will ‎go to thy birth-place and to thy father's house to take a wife for thy son from there. But per ‎adventure the woman will not be willing to follow me into this land; must I need bring thy son ‎again unto the land whence thou camest? And Abraham said unto him: Beware thou, that thou bring not my son thither again. The Lord ‎before whom I have walked will send his angel before thee to make thy way a success. And ‎Eliezer did according to Abraham's orders and Eliezer swore unto Abraham, his master, ‎concerning this matter. And Eliezer arose and took ten camels of the camels of his father, and ‎ten men from the servants of his master he took likewise, and they departed for Haran, the ‎city of Abraham and Nahor, to bring thence a wife for Isaac the son of Abraham. And while ‎they were gone Abraham sent to the house of Shem and Eber, and they brought thence his ‎son Isaac. And Isaac came back to his father's house in Beer-sheba at the same time that ‎Eliezer and his men arrived in Haran. And they stopped in the city near the watering place, and ‎Eliezer made his camels to kneel down without the city by a well of wa ter, and they remained ‎there; and Eliezer, the servant of Abraham, prayed, saying: O, Lord God of my master ‎Abraham, I pray thee send me good speed this day, and show kindness unto my master ‎Abraham, and appoint this day a wife for the son of my master from his own family. And the ‎Lord hearkened to Eliezer's voice for the sake of his servant Abraham, and he happened to ‎meet the daughter of Bethuel, the son of Milcah the wife of Nahor, Abraham's brother, and ‎Eliezer came into her house. And Eliezer related unto them all his affairs, and that he was the ‎servant of Abraham, and they were greatly rejoiced with him; and all of them blessed the Lord ‎for bringing about this event, and they gave him Rebekah, Bethuel's daughter, to be the wife ‎of Isaac, and the young maiden was very comely of appearance; she was a virgin and ten years ‎old at that time. And Bethuel, and Laban and his children, made a great feast that night, and ‎Eliezer and his men came and ate and drank and were exceedingly rejoiced that night; and in ‎the morning Eliezer and his men arose and he called the whole household together, saying: Let ‎me depart now that I go to my master.‎ And they arose and sent away Rebekah, and her nurse Deborah, daughter of Uz, with her. ‎And they gave her silver and gold, and men servants and maid servants, and they blessed her. ‎Thus they sent away Eliezer with his men and the servants that took Rebekah, and he went ‎and returned unto his master into the land of Canaan. And Isaac took Rebekah and she was ‎unto him a wife, and he brought her into the tent, and Isaac was forty years of age when he ‎took Rebekah, daughter of Bethuel, his uncle, for a wife. ‎ And at that time Abraham again took a wife in his old age, from the land of Canaan, and her ‎name was Keturah; and she bare unto him: Zimran, and Jokshan, and Medan, and Midian, and ‎Ishbak, and Shuah—six sons. And the sons of Zimran were: Abihen, and Molech, and Marim. ‎And the sons of Jokshan were: Sheba and Dedan. And the sons of Medan were: Amido, and ‎Joab, and Gochi, and Elisha, and Notach. And the sons of Midian were: Ephah, and Epher, and ‎Chanoch, and Abi da, and Eldaah. And the sons of Ishbak were: Makiro, and Bejodua, and ‎Tator. And the sons of Shuah were: Bildad, and Mamdad, and Meman, and Mehan. All these ‎are the families of the children of Keturah, the Canaanitish woman, which she bare unto ‎Abraham, the Hebrew. And Abraham sent all of them away, giving them gifts, and they went ‎away from Isaac his son, to locate wheresoever they should find a suitable place; and they ‎went all unto the mountains eastward and they built unto themselves six cities and they dwelt ‎therein even unto this day. And the children of Shebah and Dedan, the sons of Jokshan, did ‎not dwell with their brethren in their cities, and they journeyed about camping in the countries ‎and in the deserts even unto this day; and the children of Midian, son of Abraham, went ‎eastward of the land of Cush, where they discovered a large valley in the country of the east, ‎and they located there and built a city, and they dwelt in it. That is the land of Midian unto this ‎day. And Midian dwelt in the city which he built, with his five sons and all belonging unto him; ‎and these are the names of Midian's sons, according to their names and their cities: Ephah, ‎and Epher, and Chanoch, and Abida, and Eldaah. And the sons of Ephah were: Methach, and ‎Meshar, and Avi, and Tzanua. And the sons of Epher were: Ephron, and Zur, and Alirun, and ‎Medin. And the sons of Chanoch were: Reuel, and Rekem, and Azi, and Alyoshub, and Alad. ‎And the sons of Abida were: Chur, and Melud, and Keruy, and Molchi. And the sons of Eldah ‎were: Miker, and Reba, and Malchiyah, and Gabol. These are the names of the Midianites ‎according to their families; and afterwards the families of Midian spread throughout the land ‎of Midian. And these are the families of Ishmael, the son of Abraham, whom Hagar, Sarah's ‎handmaid, bare unto Abraham. - - And Ishmael took a wife from the land of Egypt, and her ‎name was Ribah, the same is Meribah. And Ribah bare unto Ishmael: Nebayoth, and Kedar, ‎and Adbeel, and Mibsam, and their sister Bosmath. And Ishmael disowned his wife Ribah, and ‎she went from him and returned to Egypt to the house of her father, and she dwelt there, for ‎she had been very wicked in the sight of Ishmael, and in the sight of his father Abraham. And ‎Ishmael afterward took a wife from the land of Canaan, and her name was Malchuth, and she ‎bare unto him: Nishma, and Dumah, and Masa, and Chadad, and Tema, and Yetur, and ‎Naphish, and Kedma. These are the sons of Ishmael, and these are their names, twelve ‎princes according to their nations; and the families of Ishmael spread forth, and Ishmael took his children and all the property that he had gained, together with the souls ‎of his household and all belonging to him, and they went to locate where they should find a ‎suitable place, And they went and dwelt near the wilderness of Paran and their dwelling was ‎from Havilah unto Shur, that is before Egypt as thou comest toward Assyria; and Ishmael and ‎his sons dwelt in the land, and they had chidren born unto them, and they were fruitful and ‎increased greatly. And these are the names of the sons of Nebayoth, the first born of Ishmael: ‎Mend, and Send, and Mayon; and the sons of Kedar were: Alyon, and Kezem, and Chamad, ‎and Eli. And the sons of Adbeel were: Cha mad, and Jabin; and the sons of Mibsam were: ‎Obadiah, and Ebedmelech, and Yeush—these are the families of the children of Ribah, the ‎wife of Ishmael; and the sons of Mishma, the son of Ishmael, were: Shamua, and Zecaryon, ‎and Obed; and the sons of Dumah were: Kezed, and Eli, and Machmad, and Amed; and the ‎sons of Masa were: Melon, and Mula, and Ebidadon; and the sons of Chadad were: Azur, and ‎Minzar, and Ebed melech; and the sons of Tema were: Seir, and Sadon, and Yakol; and the ‎sons of Yetur were: Merith, and Yaish, and Alyo, and Pachoth; and the sons of Naphish were: ‎Ebed, and Tamed, and Abiyasaph, and Mir; and the sons of Kedma were: Calip, and Tachti, and ‎Omir—these were the children of Malchuth, the wife of Ishmael, according to their families. ‎All these are the families of Ishmael according to their generations, and they dwelt in those ‎lands wherein they had built themselves cities unto this day.‎ And Rebekah, the daughter of Bethuel, the wife of Isaac, Abraham’s son, was barren in those ‎days, she had no offspring. And Isaac dwelt with his father in the land of Canaan, and the Lord ‎was with Isaac; and Arpachshad, son of Shem, the son of Noah, died at that time, in forty-‎eighth year of Isaac’s life; and all the days of Arpachshad’s life were four hundred and thirty ‎years when he died.‎

“These are the names of the children of Israel who came to Egypt with Jacob; each came with his household” (Exodus 1:1). That is what is written: “He who spares his rod hates his son, and he who loves him seeks for him admonition” (Proverbs 13:24). The way of the world is that a person whom another tells him: ‘So-and-so struck your son,’ he would harass him. What is the meaning when the verse states: “He who spares his rod hates his son”? It is to teach you that anyone who withholds rebuke from his son, his son will ultimately set out on a path of depravity and he will hate him. As we find regarding Ishmael, who was beloved (Literally, he had longings for his father, which could explain his father’s love for him.) by his father Abraham, who did not chasten him, and he set out on a path of depravity. He then hated him and expelled him from his home emptyhanded. What did Ishmael do? When he was fifteen years old, he began to bring an idol from the marketplace, and he played with it and worshipped it in the manner that he saw others doing. (Although he made it look like he was just playing with it and even mocking it, in fact his intention was to worship it.) Immediately, “Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing [metzaḥek]” (Genesis 21:9), and metzaḥek means nothing other than idol worship, like you say: “They rose to carouse [letzaḥek]” (Exodus 32:6). (This verse is written in the context of the sin of the Golden Calf.) Immediately, “She said to Abraham: Expel this maidservant and her son” (Genesis 21:10), so that my son will not learn his ways. Immediately, “the matter was very troubling in the eyes of Abraham regarding his son” (Genesis 21:11), because he emerged to a path of depravity. “God said to Abraham: Let it not be troubling in your eyes about the lad…everything that Sarah says to you, heed her voice” (Genesis 21:12). From here you learn that Abraham was subordinate to Sarah in prophecy. Immediately, “Abraham rose early in the morning, and took bread and a skin of water…” (Genesis 21:14), teaching you that he hated Ishmael because he set out on a path of depravity, and sent him and his mother Hagar emptyhanded, and for that reason expelled him from his home. Is it conceivable that Abraham, in whose regard it is written: “Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2), would send his wife and his son from his house emptyhanded, without garments and without sustenance? Rather, it is to teach you that once he [Ishmael] set out on the path of depravity, he [Abraham] paid no attention to him. (Consequently the verse states that he gave them bread and water, implying that he did not give them other means of support. ) What ultimately became of him? When he banished him, he sat at the crossroads and would rob people, as it is stated: “He will be a wild man” (Genesis 16:12). Similarly, “Isaac loved Esau” (Genesis 25:28); therefore he set out on a path of depravity, because he did not chasten him, as we learned: The wicked Esau violated five transgressions on that day. He consorted with a betrothed young woman, killed a person, denied the revival of the dead, denied the principle [of belief in God], and scorned the birthright. In addition, he desired the death of his father and sought to kill his brother, as it is stated: “Let the days of mourning for my father approach and I will kill Jacob my brother” (Genesis 27:41), and he caused Jacob to flee from his fathers. And he [Esau] too went to Ishmael to learn from him the path of depravity and to add to his wives, as it is stated; “Esau went to Ishmael, [and took Maḥalat the daughter of Ishmael…in addition to his wives, as his wife]” (Genesis 28:9). Similarly, David did not chastise Avshalom and did not chasten him, [and Avshalom] set out on the path of depravity. He sought to kill his father, he lay with his [father’s] concubines, and forced him to walk barefoot, weeping; and thousands and tens of thousands from Israel fell. In addition, he caused him endless hardships, as it is written: “A psalm by David when he fled from Avshalom, etc.” (Psalms 3:1). What is written afterward? “Lord, how numerous are my tormentors, etc.” (Psalms 3:2). The path of depravity (A wayward child) in a person’s household is worse than the war of Gog and Magog, as regarding Gog and Magog it is written: “Why do nations rage and peoples meditate in vain?” (Psalms 2:1), and there it is written: “Lord, how numerous are my tormentors.” David acted similarly with Adoniya, as he did not chasten him with chastisement and he did not scold him; therefore, he set out on the path of depravity, as it is written: “His father never distressed him, [saying: Why did you do so? …and she bore him after Avshalom]” (I Kings 1:6). But wasn’t Avshalom the son of Maakha, and Adoniyahu the son of Ḥaggit? What is: “And she bore him after Avshalom”? Rather, because [Avshalom] set out on the path of depravity because his father did not chasten him, and in Adoniyahu’s regard, it is written: “His father never distressed him,” he, too, set out on the path to depravity. Therefore, it is written: “And she bore him after Avshalom.” “And he who loves him seeks for him admonition” (Proverbs 13:24); this is the Holy One blessed be He. It is because he loves Israel, as it is written: “I have loved you, said the Lord” (Malachi 1:2) that he promotes them through suffering. You find three excellent gifts that the Holy One blessed be He gave to Israel, and he gave them all to them by means of suffering: The Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: “Happy is the man whom You afflict, Lord, whom You teach from Your Torah” (Psalms 94:12). The Land of Israel, as it is written: “For you know in your heart [that as a man rebukes his son, so the Lord your God rebukes you]” (Deuteronomy 8:5); what is written after it: “For the Lord your God will bring you [to a good land]” (Deuteronomy 8:7). The World to Come, as it is written: “For the mitzva is a lamp, the Torah is light, [and the reproofs of instruction are the way of life]” (This indicates that the way to merit everlasting life is through reproof, which involves suffering. ) (Proverbs 6:23). Anyone who chastises his son, the son adds love for his father and he honors him, as it is stated: “Admonish your son, and he will give you rest [and provide delights to your soul]” (Proverbs 29:17), and it is stated: “Admonish your son, as there is hope” (Proverbs 19:18). And he adds love for him, as it is stated: “And he who loves him seeks for him admonition” – because he sought for him admonition, therefore he loves him. You find that Abraham chastised his son Isaac, taught him Torah, and guided him in his path, as it is written in Abraham’s regard: “Because Abraham heeded My voice, [and kept My commission, My commandments, My statutes, and My laws]” (Genesis 26:5), and it is written: “And this is the legacy of Isaac, Abraham’s son: [Abraham begot Isaac]” (Genesis 25:19), to teach you that he was similar to his father in every sense; in beauty, wisdom, wealth, and good deeds. Know [that Isaac internalized Abraham’s lessons and accepted his authority], for he was thirty-seven years old when his father bound him, and it is written: “And Abraham was old, advanced in years” (Genesis 24:1), and he bound him and tied him, and [Isaac] did not prevent [him from doing so]. Therefore, “Abraham gave all that was his to Isaac” (Genesis 25:5); that is: “And he who loves him seeks for him admonition.” Similarly, Isaac would seek admonition for Jacob, as he taught him Torah and chastised him in his study hall, as it is stated: “Jacob was a simple man, [a dweller in tents]” (Genesis 25:27). He learned what his father taught him and then he took his leave from his father and secluded himself in the house of Ever to study Torah. Therefore, he merited blessing and inherited the land, as it is stated: “Jacob settled in the land of his father's residence, in the land of Canaan” (Genesis 37:1). Jacob our patriarch, too, chastised his sons, chastened them, and taught them his ways, until ultimately, there were none among them who was defective, as it is written: “These are the names of the children of Israel who came to Egypt [with Jacob]” (Exodus 1:1); the verse likened them all to Jacob, as they were all righteous like he was. That is: “And he who loves him seeks for him admonition.”

“I administer an oath to you, daughters of Jerusalem, by the gazelles, and by the hinds of the field, that you will not awaken, and you will not rouse love, until it pleases” (Song of Songs 2:7). “I administer an oath to you, daughters of Jerusalem.” By what did He administer the oath? Rabbi Eliezer says: He administered the oath by the heavens and the earth; (Just as heaven and earth constantly act in the manner prescribed for them from God, so too Israel should not violate its oath (Etz Yosef).) “by the gazelles [bitzvaot],” by the host [tzava] of the heavens and by the host of the earth, with two hosts [tzevaot]; that is bitzvaot. “And by the hinds of the field,” these are the beasts of the field, just as it says: “For your covenant will be with the rocks of the field, and the beasts of the field will be at peace with you” (Job 5:23). Rabbi Ḥanina bar Pappa and Rabbi Yehuda ben Rabbi Simon, Rabbi Ḥanina said: He administered an oath to them by the patriarchs and the matriarchs. Bitzvaot, these are the patriarchs [avot], who established My stature [tzivyoni], and I imbued My stature in them. “And by the hinds of the field,” these are the tribes, just as it says: “Naphtali is a hind let loose” (Genesis 49:21). Rabbi Yehuda ben Rabbi Simon said: He administered an oath by circumcision; bitzvaot, by a mitzva that has a sign [ot]; “and by the hinds of the field,” who shed their blood like the blood of the gazelle and the hind. (See, for example, Leviticus 17:13; Deuteronomy 15:22–23.) The Rabbis say: He administered an oath by the generation of persecution. (Like the generation of Rabbi Akiva and his colleagues.) Bitzvaot, as they established My stature [tzivyoni] in the world, and I imbued My stature in them. “And by the hinds of the field,” who shed their blood for the sanctification of My name, like the blood of the gazelle and the hind. That is what is written: “For we are killed all day over You” (Psalms 44:23). Rabbi Ḥiyya bar Abba said: If a person would say to me: Give your life for the sanctification of the name of the Holy One blessed be He, I will give it, provided that they kill me immediately. However, in the generation of persecution, I would not be able to withstand [the persecution]. What would they do in the generation of persecution? They would bring iron balls and heat them until they were white hot and place them under their [victims’] armpits and would take their lives. Or they would bring stalks of reeds (Thin, sharp shards, similar to needles.) and place them under their fingernail and would take their lives. (In both examples cited, the victims would suffer a slow, torturous death.) That is what David said: “To You, Lord, I lift [esa] my soul” (Psalms 25:1), I will give up [asi] is written, (In fact, the word is written esa in the verse, not asi. The midrash means to say that the word esa should be interpreted as though it read asi, as David would not take his own life, as implied by the word esa, but might give up his life by maintaining his allegiance to God in the fact of enemies who would seek to prevent him from doing so.) for they would give their lives for sanctification of the name of the Holy One blessed be He. Rabbi Oshaya said: The Holy One blessed be He said to Israel: ‘Wait for Me (Until the end of days.) and I will render you like the host of the heavens.’ Rabbi Yudan in the name of Rabbi Meir: The Holy One blessed be He said to Israel: ‘If you fulfill My oath I will render you like the heavenly host, and if not, I will render you like the earthly host.’ Rabbi Yosei bar Ḥanina said: There are two oaths here, one for Israel and one for the nations of the world. He administered an oath to Israel that they would not rebel against the kingdoms, and He administered an oath to the nations that they would not impose a harsh yoke upon Israel, for if they impose a harsh yoke upon Israel, they will cause the end of days to come before its time. Rabbi Levi said: It is written: “Behold, a king will reign in righteousness” (Isaiah 32:1). The Holy One blessed be He enthrones a wicked king over His nation only until He collects its debt and liquidates it. (God grants wicked kings power over Israel only in order to punish Israel for its sins.) Rabbi Abahu said in the name of Rabbi Tanḥum: What did the foremen of Israel say to Pharaoh? That is what is written: “Straw is not given to your servants… [your servants are beaten] and it the fault of your people” (Exodus 5:16). You are sinning against your people, (Israel, the people who have come under your dominion (Matnot Kehuna).) you are sinning against your nation, (The Egyptians, who will be held accountable for Israel’s suffering.) and you are causing your kingdom to be taken from you and to be given to another nation. Rabbi Ḥelbo says: There are four oaths here. (This is based on the fact that the expression “I administer an oath to you” appears four times in Song of Songs: 2:7, 3:5, 5:8, and 8:4 (Etz Yosef).) He administered an oath to Israel that they would not rebel against the kingdoms; would not accelerate [the advent of] the end of days; (They should not over-engage in prayer that the end of days should arrive (Matnot Kehuna).) would not reveal their secrets to the nations of the world; and they would not ascend as a wall from the Diaspora. (They should not forcefully stage a mass immigration to Israel.) If they did, why would the messianic king come to gather the exiles of Israel? Rabbi Onya said: He administered to them four oaths corresponding to the four generations that sought to accelerate [the advent of] the end of days, and failed, and they are: One during the days of Amram; one during the days of Deinai; (He was one of the Jerusalem zealots during the period leading to the destruction of the Second Temple. See Sota 47a.) one during the days of ben Kozeva; (Shimon bar Kokhva.) and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows [yet they turned back on the day of battle. They did not keep the covenant of God]” (Psalms 78:9–10). Some say: One during the days of Amram; one in the generation of persecution; one during the days of ben Kozeva; and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows.” They had calculated the decree was issued when the Holy One blessed be He spoke with Abraham our patriarch between the pieces, but it began when Isaac was born. (God told Abraham that his descendants would be strangers in a foreign land for four hundred years, and they would be enslaved (Genesis 15:13). Members of the tribe of Ephraim assumed that the four hundred years began from when God spoke to Abraham, but in fact they began thirty years later, when Isaac was born.) What did they do? They gathered and went to war and they suffered many casualties. Why? It is because they did not believe in the Lord and did not trust His salvation. They violated the end of days and they violated the oath. (They attempted to forcefully bring about redemption before the proper time.) “That you will not awaken, and you will not rouse [love, until it pleases],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: The love that Isaac had for Esau, as it is stated: “Isaac loved Esau” (Genesis 25:28). What is “until it pleases”? Until it becomes the wish of the elder. (From the fact that the verse does not say “you will not rouse the end of days,” or “you will not rouse redemption,” the midrash derives the idea that the love referred to in the verse is a factor that prevents the redemption of Israel. Thus, the midrash states that Isaac’s love for Esau, which was due to the honor he accorded Isaac, is a source of merit for Esau’s descendants, and prevents Israel from being redeemed from their dominion. This will be the case “until it becomes the wish of the elder,” i.e. Isaac, meaning until the merit of Esau has been used up (Midrash HaMevoar).) Rabbi Berekhya said: The love that the Holy One blessed be He had for Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2). (The midrash is now interpreting the love mentioned in the verse as a cause of redemption for Israel.) What is “until it pleases”? [Until it pleases] the heavenly kingdom: When the attribute of justice will so desire in and of itself, I will bring it with loud voice and will not delay. Therefore, it says: “Until it pleases.”

“For love is as intense as death” – the love that the Holy One blessed be He has for you is as intense as death. That is what is written: “I have loved you, said the Lord…” (Malachi 1:2). “Jealousy is as cruel as the grave” – when they infuriate the Holy One blessed be He with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16). Another matter: “For love is as intense as death” – the love that Isaac had for Esau; that is what is written: “Isaac loved Esau” (Genesis 25:28). “Jealousy is as cruel as the grave” – the jealousy Esau had for Jacob, as it is stated: “Esau hated Jacob [because of the blessing with which his father blessed him]” (Genesis 27:41). Another matter: “For love is as intense as death” – the love that Jacob had for Joseph, as it is stated: “Israel loved Joseph more than his sons” (Genesis 37:3). “Jealousy is as cruel as the grave” – the jealousy that his brothers had for him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Another matter: “For love is as intense as death” – the love that Jonathan had for David, as it is stated: “Jonathan loved him as himself” (I Samuel 18:1). “Jealousy is as cruel as the grave” – the jealousy that Saul had for David, as it is stated: “Saul eyed David with suspicion” (I Samuel 18:9). Another matter: “For love is as intense as death” – the love that a man has for his wife, as it is stated: “Enjoy life with a woman whom you love” (Ecclesiastes 9:9). “Jealousy is as cruel as the grave” – the jealousy that he has regarding her when he says to her: Do not speak with so-and-so, and she goes and speaks with him, and immediately, “a spirit of jealousy passes over him and he is jealous of his wife” (Numbers 5:14). Another matter: “For love is as intense as death” – the love that the generation of persecution had for the Holy One blessed be He, as it is stated: “For we are killed all day long for You” (Psalms 44:23). “Jealousy is as cruel as the grave” – as the Holy One blessed be He is destined to have great zealotry on behalf of Zion. That is what is written: “So said the Lord [of hosts]: I became zealous for Zion with great zealotry” (Zechariah 8:2). “Its sparks are the sparks of fire, a great conflagration” – Rabbi Berekhya said: Like the supernal fire; the fire does not quench water and the water does not extinguish fire.

Jacob was the descendant of Isaac and Rebeccah. In the case of Abraham's son Isaac, G–d had promised Abraham only כי ביצחק יקרא לך זרע, that part of Isaac would be his worthy seed, not all of Isaac. The Torah reports that Rebeccah loved Jacob (25,28). We have said that then the world was filled with Jacob's "beauty," which was of the kind once possessed by Adam, מטתו שלמה, Jacob's bed was perfect, i.e. all his children were loyal to his teachings which enabled him to become known as ישראל. Since only ישראל is called אדם, the connection between Jacob and Adam is clear.

ויאהב יצחק את עשו כי ציד בפיו ורבקה אוהבת את יעקב. We have an allusion here to the well-known statement in Avot 5,19 that any love which is based on something material will not endure once the object upon which it is based disappears, whereas love which is not based on something transient will endure. Isaac's love for Esau was founded on the material things Esau provided, and therefore it could not endure. This may well be the reason the Torah describes Isaac's love for Esau in the past tense, i.e. ויאהב, whereas Rebeccah's love for Jacob is described in the present tense, i.e. אוהבת, an ongoing love.

The second introduction needed to understand the whole issue is the fact that Esau and Jacob were twins inside Rebeccah's womb, and that she was the mother of both of them. This means that she was like the crucible within which Jacob was refined, whereas Esau at the same time absorbed all the residual polluted material of the original serpent that had still cleaved to Rebeccah in her capacity as Laban's sister. Esau inherited all the falseness of Laban. This left Jacob like pure, refined silver. That is what our sages had in mind when they referred to Jacob's beauty as equaling that of Adam (before his sin). The fact that Esau had absorbed all the negative residual elements within Rebeccah had enabled Jacob to become the pious person he was. Rebeccah loved Jacob; Isaac loved Esau more. The deeper reason for this is, as we have already explained, that there was some affinity between Isaac, whose root was the emanation of דין, the same emanation as the one the serpent=Satan=Esau was rooted in. Rebeccah, on the other hand, loved Jacob, seeing that her appearance was just like that of her mother-in-law Sarah, as we have explained. When Sarah is described in Genesis 20,3 as בעולת בעל, the Talmud Ketuvot 61 describes this as meaning that her husband was in a state of ascension at the time. The Torah compliments Sarah by testifying that together with her husband she ascended to higher spiritual regions. Rebeccah experienced something similar. We know that Isaac was described as עולה תמימה, an unblemished total offering [ עולה in the sense of something that ascends Ed.], at the time he was bound on the altar at Moriah. Our Rabbis say that nonetheless Isaac was like a קרבן עולה ויורד, in the matter of the עקדה, meaning that at different times he was at different spiritual levels. While he was bound on the altar, for instance, he was on a higher spiritual level than when he descended from the altar, aware that he was not to be sacrificed after all, seeing that G–d had appointed an alternative offering in his stead, namely the ram that was caught in the thicket by its horns (Genesis 22,13). Jacob was called an איש תם, the word תם referring to his spiritual ascension. Esau, on the other hand, though from a holy source as we explained when we described his head as being cradled by Isaac , was of the caliber that was liable to descend rather than to ascend spiritually.

It’s a haunting question. Why did Isaac love Esau? The verse says so explicitly: “Isaac, who had a taste for wild game, loved Esau, but Rebecca loved Jacob” (Gen. 25:28). Whichever way we read this verse, it is perplexing. If we read it literally, it suggests that Isaac’s affections were governed by no more than a taste for a particular kind of food. Surely that is not the way love is earned or given in the Torah.

Why? Because Esau was the elder. Because Esau was strong, physically mature, a hunter. Above all, because Esau was his father’s favourite: “Isaac, who had a taste for wild game, loved Esau, but Rebecca loved Jacob” (Gen. 25:28). Jacob is the paradigm of what the French literary theorist and anthropologist Rene Girard called mimetic desire, meaning, we want what someone else wants, because we want to be that someone else. (Rene Girard, Violence and the Sacred (London: Athlone Press, 1988).) The result is tension between Jacob and Esau. This tension rises to an unbearable intensity when Esau discovers that Jacob has taken the blessing Isaac had reserved for him, and vows to kill Jacob when Isaac is no longer alive.

According to the plain meaning of the text we must interpret this line as a complimentary comment on Yaakov who was prepared to follow a parental command and marry a girl who was the daughter of two generations of wicked people, i.e. Bethuel and Lavan. The Torah wanted to justify Yaakov by pointing out that though Lavan was a wicked person, his sister Rivkah was a fine woman, righteous in her own right. He could therefore assume that Lavan’s daughters, much like Bethuel’s daughter Rivkah, might be just like their aunt. The Torah continues complimenting Rivkah who became the mother of both “Yaakov and Esau.” The Torah wanted to emphasise that Rivkah, as opposed to her husband, had always loved Yaakov best (25,28), although she could have preferred her elder son as is customary.

It is incumbent upon man to learn from this legislation concerning who is chosen as fit to be a sacrifice. It is interesting that whereas Yitzchak sent Esau to hunt game, Rivkah sent Yaakov to the sheep to select a domesticated animal as food for her husband. These animals share the characteristic of תמימות, being flawless in character, with Yaakov whom the Torah described as תמים, flawless. This characteristic is described by Onkelos as שלים, “peaceful, harmonious,” in Genesis 25,28 where the Torah describes the difference between Esau and Yaakov. This תמימות, flawlessness, is the hallmark of Torah which is described as תורת ה' תמימה, “the Torah of the Lord is flawless,” and its paths are described as harmonious, שלום, (Proverbs 3,17).” The word שלום as a proper name for the Jewish people occurs in Song of Songs 7,1 where Solomon calls on Israel saying שובה שובה השולמית, “turn back, turn back O Shulamit!” The reason Israel has been accorded this title is that the eventual everlasting peace will be ushered in in the land of Israel. For the above-mentioned reasons G’d selected the domesticated pure mammals as suitable for His altar whereas He rejected the free-roaming beasts, even the ones which are permissible for us to eat such as deer, etc. Esau was considered as far removed from the sun (the horoscope of the sun) being a hairy man, a man who made his home in the desert, as already characterized by his father Yitzchak who described him as יודע ציד איש שדה, “familiar with hunting, a man of the field” (Genesis 25,27). He showed a preference for the free-roaming animals that live in uncivilized areas, signifying destruction and desolation. Such an environment is the opposite of the environment which bespeaks peace and harmony. This is also the reason the Torah forbade that stones which had been treated with iron (metal) tools should form part of the altar as such tools are reminiscent of the sword, of causing death instead of ushering in peace, the purpose of the altar. (compare author’s comments on Exodus 20,22). The sword became the inheritance of Esau and his descendants. This is the mystical dimension of Exodus 20,22: “for you have swung your sword over it and desecrated it.” [The author has a different count for the number of verses in the Ten Commandments due to the tone-signs which are used when reading the text, so that in his commentary Exodus 20,22 is referred to as 20,25. Ed.] Seeing that it is the function of the altar to help man live longer whereas the function of the sword is to shorten the life span of those who come in contact with it, it is only logical that such an instrument or one which symbolises it should not be used in constructing the altar. Our sages also derive from the words מן הבהמה, מן הבקר, ומן הצאן, “from the domesticated animals such as cattle or flocks,” that the word בהמה excludes any animal which has been mated with a human being; the word מן הבקר is meant to exclude any cow or ox which has been used in idolatrous rites; the words מן הצאן exclude even animals which have been designated for idolatrous service though none such has as yet been performed with them. The extra letter ו in the words ומן הצאן, excludes animals which have gored a human being to death but against which there is not enough evidence to carry out the penalty of stoning prescribed by the Torah (compare Sifra 2).

The boys grew up. Esau became a skilful hunter, a man of the outdoors; but Jacob was a mild man who stayed at home among the tents. Isaac, who had a taste for wild game, loved Esau, but Rebecca loved Jacob. (Gen. 25:27–28)

I. Yitzḥak and Esav THE CORE IDEA Why did Yitzḥak love Esav? The verse says explicitly, “Yitzḥak, who had a taste for wild game, loved Esav, but Rivka loved Yaakov” (Bereshit 25:28). Whichever way we read this verse, it is confusing. If we read it literally, it suggests that Yitzḥak’s love for Esav came from a taste for a particular kind of food. Surely that is not the way love is earned or given in the Torah.

Yitzchok loved Eisov because he ate of his trappings, but Rivkah loved Yaakov.

And Izhak loved Esau, for words of deceit were in his mouth; but Rivekah loved Jakob.

והוא עיף, “and he was worn out;” it is usual for hunters to be worn out after chasing their prey. Moreover, sometimes they lose sight of their prey in the forest and get lost and it takes them a long time to find their way home. They may remain lost for a day or two, and when they finally get home they are totally worn out, hungry and thirsty.

AND HE WAS FAINT. Ayef (The word ayef (faint) may imply faint from exertion or faint from lack of food or water. Here it means the latter (Krinsky). However, Weiser maintains that I.E. holds that ayef applies only to faintness due to lack of food and water.) (faint) means hungry and thirsty, as in be-eretz ayefah (in a weary land) (Is. 32:2). (A weary land is a land lacking in food and water.)

ויזד יעקב נזיד. Jacob cooked food. Perhaps the reason Jacob did this was that he had observed how effective Esau's providing his father with delicious meals had been in cementing Isaac's love for him. He therefore tried to emulate his brother.

ויזד יעקב נזיד, “Yaakov cooked a dish.” We would have expected the Torah to write that Yitzchak cooked such a dish seeing it was on account of mourning for his father Avraham. Seeing that the mourner must not eat what he has cooked himself, this dish had to be prepared by a third party, i.e. Yaakov. It was a dish of lentils as it was the custom to eat such a dish in the house of mourners. The lentil is round and closed like a wheel, and it thereby symbolizes the recurring nature of physical life on earth which ends where it began, i.e. “dust thou art and to dust thou shalt return.” As the lentil has no “mouth,” opening, so the mourner is not to open conversations (or speak at all). Avraham had died on this day. He had been fortunate to have been spared seeing one of his grandchildren despise the birthright and to forsake his teachings. According to Baba Batra 16 Esau committed five different sins on that very day. 1) He slept with a girl who was betrothed to another man. 2) He killed a human being. 3) He scoffed at the idea of resurrection. 4) He denied the existence of G’d, and reward and punishment. 5) He despised the birthright. The Talmud finds allusions in Scripture to support all these allegations: The Torah describes Esau here as ויבא עשו מן השדה, and in connection with the prohibition of sleeping with a girl who is betrothed to another, the Torah worded this in Deut. 22,27 כי בשדה מצאה “for he found her in the field.” The choice of the words: “in the field” is not arbitrary but an allusion to what happened here. The allusion to Esau committing murder is based on the words here כי עיף אנכי, “for I am exhausted,” and the verse in Jeremiah 4,31 כי עיפה נפשי להורגים, “for my soul is exhausted from killing.” The allusion to Esau denying resurrection of the dead is based on Esau saying here הנה אנכי הולך למות, “here I am going towards death,” and Job 7,9 כלה ענן וילך כן יורד שאול לא יעלה, “as a cloud fades away, so whoever goes down to Sheol does not come up.” As to Esau denying the existence of G’d and the system of reward and punishment, the sages point at the expression in our paragraph where Esau said למה זה לי, “what good is all this for me,” and the words זה אלי ואנוהו, “this is my G’d and I will glorify him;” this was the affirmation of G’d sung by the Jewish people after they had emerged from the sea and the Egyptians had been drowned in it (Exodus 15,2). The fact that Esau despised the birthright needs no allusion as it is spelled out right here.

ויזד, the formulation of vayazed which normally should have been vayizad with a dagesh in the letter ז, the middle letter of the root, is not as unusual as it appears, [the author discussing this in detail in his grammar known as shoroshim. Ed] The meaning of the expression is that “he cooked a dish ויבשל נזיד;” the Torah reports that on a certain day when Yaakov had cooked a dish Esau returned from the hunt tired and found the dish Yaakov had cooked ready for eating. He requested to be given some of it so that he could eat it. The purpose of this story being recorded in the Torah is in order to contrast Yaakov’s virtues with Esau’s irresponsible way of looking at life. Not only that, but Esau considered the gobbling up of food as an end in itself, he was what our sages call a גרגרן, glutton. Yaakov, on the other hand, was so little concerned with the physical gratifications available on earth that when cooking for himself, he cooked a dish of lentils, the simplest undistinguished vegetable. If, in spite of his general outlook, Yaakov refused to share this dish with Esau unless the latter sold him his birthright, even though Essau was his brother, this demonstrates Yaakov’s intelligence and his moral principles which made it difficult for him to give something for which he had toiled to someone who was self-centered and who did not make any contribution to civilisation at all, assuming that whenever he felt ravenous he could demand to be gratified by what belonged to others. It is concerning people like Esau that Solomon said in Proverbs 22,16:נותן לעשיר אך למחסור, “(He who oppresses the poor) is like giving gifts to the rich. The end result is loss.”

ויזד means boiling, as the Targum renders it.

והוא עיף AND HE WAS FAINT through murdering people, just as you mention faintness in connection with murder, (Jeremiah 4:31) ‘‘For my soul fainteth before the murderers” (Genesis Rabbah 63:12).

וַיָזֶד Hiphil von זוד (der Grundwurzel von סוד und צוד): etwas lange zubereiten und ganz reif werden lassen. Daher ja auch Ausdruck der absichtlichen vorbedachten Tat im Gegensatz zu der unvorsätzlichen. Dem Hiphil nach hat er es nicht selbst bereitet, sondern durch andere. נזיד: wie מול und זול ,נמל und זור ,נזל und נזר, scheint auch זוד und נוד zusammen zu hängen, und נזיר das Weichgesottene zu bedeuten.

As a result of committing murder... Otherwise, it should say he was hungry.

One day Jacob, who was home much of the time, stewed a stew. Esau came from the field, probably after an unsuccessful hunting expedition, and he was weary, exhausted and thirsty. 7

ויבא עשו מן השדה והוא עיף, “Esau came home from the field, very tired;” he was so tired that he was overcome by a dizzy spell, fainting, so that he concluded that he was about to die soon. He meant that unless he would get something to eat immediately, his condition would deteriorate and result in his death. This being so, what good would the birthright be to him? One of the allegorical explanations of the Midrash claims that his condition was due to his having lost his bearings in the field and the forest, areas that do not abound with markers showing the way; instead of finding deer to kill, he exhausted himself finding the way home. When he found his brother Yaakov tending his father’s flocks in the field, he remarked that he would die soon as there was no one who had the power to restore him except his saintly father. [in the ספר הישר, Esau’s exhaustion is even described as fatigue after having successfully battled two of Nimrod’s soldiers, and his fearing for his life as a result. Ed.] The expression הלעיטני נא, “spoon-feed me,” indicates that this commentary may be close to the truth, as otherwise Esau would have said something like “תן לי,” “give to me!” He was so weak that he could not even lift his hand to his mouth.

“Jacob was cooking a stew” [25:29]. Jacob was cooking lentils and Esau was very tired. He had committed many murders that day. Esau said to Jacob: feed me the red lentils since I am very hungry. That is why he was called Edom. He was cooking lentils because they were mourning. Abraham had died on that day, in the hope that Abraham should not see that his grandson Esau had committed many sins and worshipped idols. Therefore, the Holy One let him die five years before his time. That was why lentils were being cooked. When someone dies, just like a lentil is round, so too death goes around and wanders from one person to the other person. (Rashi, Genesis, 25:29–30.) Esau committed five sins on that day. He slept with a bride who was married to her groom. He killed a person. He denied the resurrection of the dead. He denied the Holy One, and he shamed the birthright. (Bahya, Genesis, 25:29.)

Of the verse, "And Jacob cooked a pottage, and Esau came from the field, and he was faint," Rabbi Elazar explained that, "And Jacob cooked," refers to the mourning for Abraham. But should not it have been written, 'And Isaac cooked a pottage,'? "Jacob cooked a pottage," because Jacob knew the origin of Esau and the side he cleaved to. Therefore, he cooked red dishes, namely, red lentils, for this dish breaks the power and might of the red blood, and can break the power and might of Esau, who is the secret of the red blood, as it is written, "And the first came out red" (Gen. 25:25).

"And Rivkah took the best clothes of her eldest son Esau" (Beresheet 27:15). These are the garments Esau took from Nimrod. They are the precious garments from Adam, which came to the hands of Nimrod, who used them when he hunted, as it is written, "He was a mighty hunter before Hashem" (Beresheet 10:9). And Esau went into the field, where he fought with and killed Nimrod, removing the garments from him. This is the meaning of "and Esau came from the field, and he was faint" (Beresheet 25:29). It has already been explained why it is here written, "And he was faint," and elsewhere, "for my soul faints before the slayers" (Yirmeyah 4:31). These are analogous. There it is written "faint" to refer to killing. Here too, there is killing, because Esau murdered Nimrod.

“This is the legacy of Isaac, Abraham’s son. Abraham begot Isaac” (Genesis 25:19). “This is the legacy of Isaac, Abraham’s son.” “The father of the righteous will exult with happiness [gil yagil], and the begetter of the wise will rejoice in him” (Proverbs 23:24) – happiness [gila] after happiness when the righteous one is born. “It was in the days of Aḥaz…” (Isaiah 7:1) – Rabbi Hoshaya said: The ministering angels said before the Holy One blessed be He: ‘Master of the universe, woe that Aḥaz reigned.’ (Ahaz was a wicked king. See II Kings 16:1–4.) He said to them: ‘He is Yotam’s son. His father was righteous, and I cannot extend my hand against him.’ “And the begetter of the wise will rejoice in him” – Rabbi Levi said: From where do you say that anyone who has a son who diligently engages in Torah, that he becomes filled with mercy upon him? The verse states: “My son, if your heart is wise, my heart too will rejoice” (Proverbs 23:15). Rabbi Shimon ben Menasya says: I have derived only the heart of his flesh and blood father, from where is it derived that even the Holy One blessed be He becomes filled with mercy upon him when he diligently engages in Torah? The verse states: “My heart too (The midrash is explaining that the verse says "too" as a reference to God, who rejoices with him.) will rejoice.” Happiness after happiness – when he is a righteous one, son of a righteous one; “this is the legacy of Isaac, Abraham’s son.”

“Jacob cooked a stew, and Esau came from the field and he was weary” (Genesis 25:29). “Jacob cooked a stew” – he [Esau] said to him: ‘What is the nature of this stew?’ He said to him: ‘It is because that elder (Abraham.) died.’ He said: ‘Did the attribute of justice strike that elder?’ He said to him: ‘Yes.’ He said: ‘If so, there is no granting of reward and no revival of the dead.’ (Esau was claiming that if the righteous Abraham died at a young age relative to Adam and Noah, that proved that there was no reward for righteousness. (Etz Yosef)) The Divine Spirit screams: “Do not weep for the dead, and do not be moved for him” (Jeremiah 22:10) – this is Abraham; “Weep for one who is leaving” (Jeremiah 22:10) – this is Esau.

“Esau came from the field” – Rabbi Yudan in the name of Rabbi Aivu, Rabbi Pinḥas in the name of Rabbi Levi, and the Rabbis in the name of Rabbi Simon: You find that Abraham lived one hundred and seventy-five years, and Isaac one hundred and eighty. Those five years that the Holy One blessed be He withheld from his life, it is because Esau violated two transgressions: He consorted with a betrothed young woman, as it is stated: “For he found her in the field” (This verse refers to a betrothed woman who was raped.) (Deuteronomy 22:27); “and he was weary” – he killed a person, just as it says: “For my soul is wearied by the killers” (Jeremiah 4:31). Rabbi said: He stole as well, just as it says: “If thieves came for you, if plunderers of the night…” (Obadiah 1:5). The Holy One blessed be He said: ‘This is what I promised to Abraham, and said to him: “You shall go to your fathers in peace; [you shall be buried at a good old age]” (Genesis 15:15) – is this “a good old age,” that he sees his grandson engaging in idol worship, engaging in forbidden sexual relations, and shedding blood? It is preferable that he leave the world [without seeing it].’ That is what is written: “For Your kindness is better than life” (Psalms 63:4). “Esau said to Jacob: Feed me now from that red, red [haadom haadom] dish, as I am weary. Therefore, his name is called Edom” (Genesis 25:30). “Esau said to Jacob: Feed me [haliteni] now from that red” – Rabbi Ze’eira said: That wicked one opened his mouth wide like a camel. He said to him: ‘I will open my mouth and you continuously pour,’ like what we learned: One may not forcibly overfeed a camel and one may not force feed it. However, one may place food into its mouth [malitin]. (Shabbat 155b.) “From that red, red [ha’adom ha’adom]” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: From him and from his Patron. (God is the Patron of Jacob. Esau sought to consume the stew, and the Temples of Jacob’s God.) Reish Lakish said: From him, and from those like him [hadomin lo]. (His righteous descendants, who are similar to him.) He is red, his cooked food is red, his land is red, his warriors are red, his garments are red, One who is red exacts retribution against him, in red garments. (See Isaiah 63:1–2.) He is red – “the first emerged ruddy” (Genesis 25:25). His cooked food is red – “feed me now from [that] red.” His land is red – “to the land of Se’ir, to the field of Edom" (Genesis 32:4). His mighty ones are red –“his warriors’ shields are reddened” (Nahum 2:4). His garments are red – “his soldiers are colored scarlet” (Nahum 2:4). One who is red exacts retribution against him – “my beloved is clear and ruddy” (Song of Songs 5:10). In red attire – “why is there red in Your attire?” (Isaiah 63:2).

(Fol. 53a) Rab and Samuel give different explanations for the cave of Machpelah. One said: "It was called so because it was built as two houses, one within the other"; the other said: "It is built like a house and an upper story." It is quite right according to the one who said it was built like a house and an upper story, that it should be called Machpelah [which means double] but as to the other who says that it was built of a, house within a house, why then should it he called Machpelah? Because our couples are lying there, viz., Adam and Eve; Abraham and Sarah; Isaac and Rebecca; Jacob and Leah. [Therefore it is called Machpelah '] . Unto Mamrei the city of Arba (Gen. 25, 29.) R. Isaac said: "The city of four couples."

(Ex. 1, 8) Now there rose up a new king over Egypt, who knew not Joseph. Rab and Samuel differ in the explanation of the meaning of this passage. One contends that it means a real new king, while the other says "his decrees were new." According to the one who says that it means a real new king, he infers it because it is written a new. The other one who contends that his decrees were new infers because it is not mentioned that the previous king had died and a new one had become king. But how will the latter explain who knew not Joseph? This means that he pretended not to know Joseph. (Ib., ib. 9) And he said unto his people, behold the people of the children of Israel are more numerous and mightier than we. We are taught that the king himself started to find ways of destroying Israel as it is said and he said unto his people; therefore was he also smitten first, as it is said (Ib. 7, 29) And upon thee, and upon thy people, and upon all thy servants shall all the frogs come up. (Ib. 1, 10) Come on, let us deal wisely with him. It should have been with them, [plural]. Said Chama b. R. Chanina: "This means that he said to them: 'Come on, let us deal wisely with the Redeemer of Israel. With what shall we punish them [so that He shall not be able to take retaliation]? Shall we punish them by fire. He will retaliate upon as it is said (Is. 66, 16) For by fire will the Lord judge. Shall we judge them with a sword? Upon this He will also retaliate as it is written (Ib.) And by His sword against all flesh. Let us therefore come and execute judgment through water; for long since He had already sworn not to bring a flood upon the world, as it is said (Ib. 54, 9) For as the waters of Noah is this unto He; as I have sworn that the waters of Noah should no more pass over the earth [hence there is no retaliation]. They [Pharaoh and his advisors] did not know, however, that this means only that He will not bring a flood upon the entire world but upon one Nation He may bring a flood, or He will not bring a flood upon the people, but that the people might go into the flood and thus be drowned. He could indeed act, and so also does the passage say (Gen. 14, 27) While the Egyptians were fleeing against it [the sea]: And the Lord overthrew the Egyptians in the midst of the sea." This is also meant by R. Elazar, who said: "What is the meaning of the passage (Ib. 18, 11) For by the very thing wherein they sinned presumptuously was punishment brought upon them. This means that with the very pot which they prepared to cook others therein, they themselves were cooked." Whence do we know that the word Zadu [used in the above text] refers to a pot? It is written (Gen. 25, 29) And Jacob sad [yazed] pottage. R. Chiya b. Aba said in the name of R. Jochanan: "The following three Bil'am, Job and Jethro — were the advisers of Pharaoh, concerning his decree to throw in the river the children of Israel. Bil'am, who gave this advice, was killed; Job, who kept silence, was punished with chastisement; and Jethro, who ran away, was rewarded by having his decendants placed among the Sanhedrin, in the chamber of Temple, as it is said (I Chr. 2, 55) And the families of scribes who dwelt at Jabetz. the Tiratite, etc… . these are, the Kenites that come from Chamoth, the father of the house of Rechah. And again it is written (Jud. 1, 16) And the children of the Kenite, the father-in-law of Moses. (Ib., ib., 11) And they thereupon did set over him task-masters, it should have been over them and not over him. We are taught in a Baraitha in the name of R. Elazar, son of R. Simon: "From this it might be inferred that the Egyptians took a brick-mould, hung it upon the neck of Pharaoh, and if any Israelite said that he was delicate and could not work, the Egyptians said to him: 'Art thou more delicate than Pharaoh, the King?'" (Ib.) Task-masters, i.e., a person that forced Israel to make bricks (Ib., ib., ib.) To afflict him with their burdensome labors, it should have been them instead of him. This means to afflict Pharaoh himself through their burdensome-work [because of the brick he had to wear on his neck], (Ib.) And he built store cities for Pharaoh. Rab and Samuel differ in the explanation of the above passage. One contends, cities which caused danger to its owners, and the other explains it to mean, cities which caused poverty to its owners; for the Master said elsewhere: "Whoever occupies himself with buildings will at last become poor." (Ib) Pithom and Ra'amses. Rab and Samuel differ in the explanation of this passage, one contends that its real name was Pithom, and the reason it was called Ra'amses, was because one building after the other was crushed (fell in); and the other said that its real name was Ra'amses, and the reason it was called Pithom, was because one building after the other was swallowed in the depth. (Ib., ib. 12) But the more they afflicted him, the more he multiplied and the more he spread abroad. It should have been so they multiplied and so they spread abroad? Said R. Simon b. Lakish: "The Holy Spirit predicted to them, saying: "Thus [as it keeps on now] will they multiply and spread abroad." (Ib., ib., ib.) And they felt abhorance because of the children of Israel. From this it may be inferred that the Israelites were like thorns in the eyes of the Egyptians. (Ib., ib. 13) And the Egyptians caused the children of Israel to labor with (Ib. b) rigor. R. Elazar said: "The word b'fa-rech (rigor) means with soft words." R. Samuel b. Nachmeni said: This means rigorously." (Ib., ib. 14) And they made their lives bitter with hard labor in mortar and in bricks and in all manner of labor in the field. Said Raba: "This passage informs us that in the very beginning they started with mortar and in bricks but afterwards with all manner of labor in the field." Besides all their other service, they made them labor with rigor. Said R. Samuel b. Nachmeni in the name of R. Jonathan: "This means that they changed the work of men for women and the work of women for men, and even he who explained the foregoing b'fa-rech differently, will admit that the same word here means rigorously."

(Deut. 25:17:) REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU. This verse is related (to Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED BEFORE THE LORD…. Were the fathers of Esau wicked? (Tanh., Deut. 6:4; PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING.) And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED! simply a sin that he sinned against his fathers. (The Hebrew of Ps. 109:14 can also be understood in this sense.) And how did he sin against his fathers? (Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12.) You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham (The “only” is found in the parallel account of Tanh., Deut. 6:4.) lived a hundred and seventy-five years. (The Tanh. parallel adds here: “Why so? Because he did not foresee Esau’s shame.”) Rabbi Levi said: During the five years that were withheld from Abraham's life, Esau committed two serious transgressions. He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29): THEN ESAU CAME FROM THE FIELD, AND HE WAS EXHAUSTED. Now FIELD can only be a reference to a BETROTHED MAIDEN [of whom it is stated (in Deut. 22:25): IF IN THE FIELD THE MAN FINDS A MAIDEN WHO IS BETROTHED, ] Moreover, EXHAUSTED can only be a reference to a murderer, of whom it is stated (in Jer. 4:31): WOE TO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL. Rabbi Zakkay [the Elder] said: He also stole, as stated (in Obad. 5): IF THIEVES HAVE COME TO YOU. (The Midrash, of course, is identifying the Edom of Obadiah with Esau.) The Holy One said: I had already promised my beloved Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED . But now he would see his grandson, when he was robbing with violence, practicing seduction, and shedding blood. At that time he was a good grandfather; it was better for him as a righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4 [3]): FOR STEADFAST LOVE IS BETTER THAN LIFE. And what sin did he commit against his father? He caused his eyes to become dim during his lifetime. Hence they have said: Whoever produces a wicked son or a wicked disciple causes his eyes to grow dim during his lifetime. A wicked son came from Isaac, as written (in (Gen. 27:1): AND HIS EYES WERE TOO DIM TO SEE. [Why? Because he produced Esau the Wicked.] In regard to a wicked disciple, from Ahijah the Shilonite, as stated (in I Kings 14:4): NOW AHIJAH {THE SHILONITE} COULD NOT SEE, BECAUSE HIS EYES WERE DIM FROM OLD AGE. Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) AND LET NOT THE SIN OF HIS MOTHER BE BLOTTED OUT.] But how had he sinned against his mother? R. Judah, R. Nehemiah, and masters . R. Judah says: When he left his mother's belly, he severed her uterus (Metrin: Gk.: metra; cf. Lat.: matrix.) {i.e., placenta}, with the result that she would not bear . This is what is written (in Amos 1:11): BECAUSE HE (i.e., Edom, which is Esau) PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB. (I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED ALL PITY.) Moreover, R. Berekhyah says: You should not say in reference to when he had left . (Gen. R. 63:6.) Rather, as he was leaving his mother's uterus, his zerta' (The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite.) {i.e., fist} was stretched out against him (i.e., against his brother Jacob). What is the reasoning? (Ps. 58:4 [3]:) THE WICKED GO ASTRAY (zoru) FROM THE WOMB. R. Nehemiah says: He was the cause of her not producing twelve tribes, since Rav Huna has said: Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23): AND THE LORD SAID TO HER: TWO NATIONS ARE [IN YOUR WOMB. (See above, Tanh. (Buber), Gen. 12:16.) Here] are two. (Ibid., cont.:) AND TWO PEOPLES. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (vs. 24:) AND BEHOLD THERE WERE TWINS IN HER WOMB. Here are ten. (vs. 25:) THE FIRST CAME OUT RUDDY. [Here are eleven.] (vs. 26:) AND AFTERWARD HIS BROTHER CAME OUT. Here are twelve. There are also some who apply a passage to her (from vs. 22): AND SHE SAID: IF SO, WHY AM I HERE (ZH)? By gematria (Gk.: geometria.) Z (=7) + H (=5) twelve. But masters have said: He was the cause of her bier not going forth publicly . You find that when Rebekah died, they were saying: Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-aram. Should Esau the Wicked go before her? Then people would say : (Much of this paragraph is in Aramaic.) Cursed be her breasts for suckling this man {i.e., : cursed be the breasts that have suckled one like this man}. What did they do? They brought out her bier at night. R. Jose bar Hanina said: Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED [AND ITS NAME WAS CALLED WEEPING OAK (Allon-bacuth)]. What is the meaning of Allon-bacuth? Two weepings. (Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3.) While Jacob was seated in observance of mourning for {his} [her] nurse, the news about his mother came to him. This is related (to Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN […,] AND BLESSED HIM. With what blessing did he bless him? He blessed him with the blessing mourners. (The blessing informed Jacob that his mother was dead.) The Holy One said: Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grand[father] pay him back with evil? Did you pay him back with evil? So should I pay him back with evil? When you mention his name below, I shall blot out his name above. (Ps. 109:15:) LET THEM (the iniquity against his fathers and the sin against his mother) ALWAYS BE BEFORE THE LORD. Whatever he has done, he has done against me. Thus it is stated (ibid., cont.): AND MAY HE HAVE THEIR MEMORY CUT OFF FROM THE EARTH. [Ergo] (in Deut. 25:17): REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU.

(Deut. 14:22:) YOU SHALL SURELY TITHE . Tithe ('SR) so that you may become rich ('ShR), (In Hebrew letters the roots translated “tithe” and “become rich” are identical.) before you are in want. (Tanh., Deut. 4:18; PRK 10:10.) a hint (remez) for those who sail the seas to take out one tenth for those who labor in Torah. (This interpretation understands the ALL in the commandment as expressing the universality of the YOU rather than modifying the predicate of the sentence. See the commentary of Enoch Zundel, ‘Ets Yosef, on the parallel in Tanh., Deut. 4:18, who cites the Tosafot to Ta’an 9a (top); cf. Sifre, Deut. 14:22 (105).) (Ibid., cont.:) THE PRODUCE OF YOUR SEED THAT COMES FROM THE FIELD. If you are virtuous , you shall going out to sow a field. If not, the one who goes out to the field shall in the end engage in combat with you. This refers to Esau, of whom it is said {(in Gen. 25:29): THEN ESAU CAME FROM THE FIELD. [(in Gen. 25:27): A CUNNING HUNTER, A MAN OF THE FIELD.]

(Gen. 25:29:) NOW JACOB HAD BOILED < A STEW >. Esau came in from the field and saw that Jacob's face was blackened. He said to him: What are you doing? He said to him: Do you not know that our grandfather Abraham is dead, and I am cooking food? (See Gen. R. 63:11 ; BB 16b; (bar.); Targum Pseudo-Jonathan, Gen. 25:27; PRE 35.) Now he was going to prepare the mourner's meal on his behalf. Esau said to him: My friend and my enemy, < both > alike have died. Abraham has died, and Nimrod has died. SO (according to Gen. 25:32) WHAT IS THE USE OF THIS BIRTHRIGHT TO ME? What was he cooking? Lentils, because from ancient times they had brought lentils (on account of) [unto] the mourner and lentils to the house with a wedding. (Gen. 25:29:) THEN ESAU CAME. (See Gen. R. 63:12; PRK 3:1; cf. BB 16b; PR 12:5.) They have said: This wicked man committed three transgressions on that day. He robbed, since it is written (of Edom in Obad. 5): IF THIEVES HAVE COME TO YOU, PLUNDERERS (rt.: ShDD) (The midrash may also see an allusion here to Gen. 25:27: A MAN OF THE FIELD (SDH).) OF THE NIGHT. He also seduced a maiden who was betrothed, as stated (in Gen. 25:7): < EDOM BECAME A MAN > OF THE FIELD. A field is nothing but a maiden, since it is stated (in Deut. 22:25): IF IN THE FIELD [THE MAN FINDS A MAIDEN] < WHO IS BETROTHED, AND THE MAN SEIZES HER AND LIES WITH HER >…. And he took a life, since it is stated (in Gen. 25:29): AND HE WAS EXHAUSTED. EXHAUSTED can only < imply > "killing." Thus it is stated (in Jer. 4:31): WOE UNTO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL.

(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked? (PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING.) And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers. (The Hebrew of Ps. 109:14 can also be understood in this sense.) And how? (Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12.) You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’” (The Midrash, of course, is identifying the Edom of Obadiah with Esau.) The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus, (Metrin: Gk.: metra; cf. Lat.: matrix.) with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’” (I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY.) Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus]. (Gen. R. 63:6.) Rather, as he was leaving his mother's uterus, his zerta' (The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite.) [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].” (See above, Tanh. (Buber), Gen. 12:16.) Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria (Gk.: geometria.) z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic], (Much of this paragraph is in Aramaic.) “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).” (Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3.) While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners. (The blessing informed Jacob that his mother was dead.) The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”

בית השלחין (a field which needs irrigation) – the rain water is not enough for it and one must water it. The Aramaic Targum/translation of (Genesis 25:29): “[Esau came in from the open,] famished (i.e., tired), he is tired (in Aramaic).

künstlich bewässerten Feldern. בית השלחין sind von Natur dürre und durstige Äcker, die durch Kunst bewässert werden (Drainage). In Genesis 25, 29 übersetzt Onkelos והוא משלהי = והוא עיף »Er war müde und durstig«. Die Verwechslung des ה mit ח wegen der Gutturale אחה״ע ist häufig. Vgl. Aruch.

Thus it is altogether necessary to establish a firm belief in the benefits of blessings and the harmful effects of curses, in the imagination of the masses. (They are to believe this) especially in those instances where distinctive configurations are used, such as those that we utilize today that involve excommunication, and even more so the bed and horns. (5. Rabad, in his strictures to Maimonides’ Mishneh Torah, Hil. Shevuot 11:13, similarly refers to the Geonic practice of excommunication accompanied by horns, extinguished candles, and overturned beds, all intended to overwhelm those present. These and similar practices, as carried out by the Geonim, are documented in S. Assaf, Ha-‘Onshin Aḥar Ḥatimat Ha-Talmud (Jerusalem, 1922), pp. 32 ff. On the use of such customs as an aid in Kaspi’s exegesis, see above Chapter 2 and chap. VI, n. 6. The present instance is consistent with Kaspi’s insistence (cf. ’Adnei Kesef AK 152) that prophetic actions were designed so as to have maximum impact on the masses.) It was particularly for this reason that Moses instituted “these shall stand … to bless … and these shall stand … to curse …” (6. Deut. 27:12.) And therefore Moses preceded (that ceremony by stating) in Genesis—which related past events—that God Himself blessed some of His creatures and cursed others. (7. Gen. 1:3 et al.) After that (Moses relates that) Noah cursed Canaan and blessed his other sons. (8. Gen. 9:25.) Moses similarly spoke at length of the rivalry of Jacob and Esau to receive the blessing of their zealous father, Isaac. (9. Gen. 25:29 ff.) (In regard to that incident (10. Here Kaspi appears to direct these parenthetic remarks to contemporary allegorists (see Chapter 2) who attempted to explain certain patriarchal narratives as more symbolic than real. The narrative of the blessing of Jacob at the expense of Esau, with its moral problems and issues, would have been a likely candidate for such allegorical interpretation.) ) if the truth be that Esau and Jacob never existed, then neither did Moses and Aaron, and if Rebecca (likewise did not exist), then neither did Miriam exist. (11. Regarding Job, Kaspi makes a similar assertion when he says (AS I 137): “The verse says, ‘there was a man in the land of Uz …’; accordingly, how could the early and late commentators doubt that he existed,” for one would then have to doubt the existence of all the personalities in the Bible.)

היוצא השדה, “which the field produces.” Tanchuma Re'ey 18 comments that “if you merit it you will go out and sow your field. If not היוצא השדה, the one known as “going out into the field,” (the Torah’s description of Esau) will harass you (compare Genesis 25,29).

ויאמר ה' לא ידון רוחי באדם לעולם, G’d either said this to Himself, or to Noach. My father of blessed memory (Joseph Kimchi) explained the line לא ידון in the same sense as the word מדון in Proverbs 15,18 as referring to a struggle, strife. The soul G’d had blown into Adam’s nostrils was meant as an antidote to the pull of the raw material man was made of. The body, basically is in tow of the animalistic urges of the animals, something natural, seeing that man’s own body is made of the same raw material as are the animals. G’d now decided to grant man an extension of 120 years to do תשובה, repentance, failing which He would wipe out mankind from the earth. Other commentators, including Ibn Ezra, explain the word ידון as related to נדנה in Chronicles I 21,27 וישב חרבו אל נדנה, “he returned his sword to its sheath.” Actually, if correct, the word ידון should have been spelled with a dagesh in the letterד, replacing the missing letter נ, however, in this instance, instead of such a dagesh, the Torah simply omitted the letter נ at the beginning, as it did in Genesis 25,29 ויזד יעקב נזיד where the letter נ in front of the letter ז has also been omitted. At any rate, the meaning of the expression is that G’d would not let His spirit rest until both man’s body and spirit would be wiped out. Rabbi Yishmael son of Yossi, (Bereshit Rabbah 26,6) understood this verse as G’d saying that when the time would come to share out reward to the righteous, these people would not participate in it. He was speaking of ידון in the sense of “passing judgment.” Rabbi Shimon ben Lakish as well as his colleague Rabbi Yannai, said that there is no such thing as the popular concept of a hell, gehinnom, lasting a long time, but that at the time when G’d passes out judgment the wicked will be burned by the fiery heat of a flame. They based themselves on Maleachi 3,19 הנה יום בא בוער כתנור, “here a day will come when the fire will burn as in a furnace.” The other sages said that there most certainly is such a thing as gehinnom, as we have a verse in Isaiah 31,9 נאום ה' אשר אור לו בציון ותנור לו בירושלים, “says the Lord Who has a fire in Zion and an oven in Jerusalem.” Rabbi Yehudah bar Ila-i claims there is neither a specific day, nor a specific place such as gehinnom, but fire will come forth from the very bodies of the wicked and will consume them with its heat. He based himself on Isaiah 33,11 תהרו חשש תלדו קש רוחכם אש תאכלתם, “you shall conceive hay, give birth to straw; My breath will devour you like fire.” We have also written what the sages of the Midrash wrote concerning the matter of gehinnom in connection with Genesis 1,31 וירא אלוקים את כל אשר עשה והנה טוב מאד, “G’d saw all that He had made and here it was very good;” the point made there was that the word טוב refers to Gan Eden, whereas the expression טוב מאד, refers to gehinnom. [refer to page 72 in my translation. Ed.] Rabbi Yehudah in the name of Rabbi Ila-i (also in Bereshit Rabbah 26,6) interprets the words לא ידון רוחי עוד, that “these wicked spirits of man will never be allowed to come to rest before Me.” Various sages concur that the generation destroyed during the deluge will neither be judged for an afterlife during the time that the world awaits its own rejuvenation, nor will it be judged (if any are fit) to be resurrected in the world following the interval between our present world being turned into chaos and the subsequent resurrection of the deserving from the former world. (Sanhedrin 107)

It comes in the received tradition that on the Intermediate Days of the Festival/Hol HaMoed it is prohibited to do work (see Tractate Hagigah 18a). And the Mishnah calls the Intermediate Days of the Festivals: "מועד"/the Holiday in every place. And similarly it will be explained in the received tradition the definition of labor that is permitted to perform during the intermediate weekdays [of the Festivals of Passover and Sukkot] and the definition of labors that are prohibited to perform.. And this is the subject matter of this Tractate. And it follows from these things that what it is permitted to do is anything that if he didn’t engage in it, there would a great [financial] loss, as for example, a parched/thirsty ground, and this is [what the Mishnah calls] "בית השלחין"/a field which needs irrigation, it is the Aramaic translation of (Genesis 25:29): “[Esau came in from the open,] famished”/tired, weary, because on account of its thirst, if it would be left without water, it would loss all of is trees, and with the condition that it would not be with this a great trouble, but if it was a great trouble with this, it is prohibited to do it on the Intermediate Days [of the Festival], and therefore, it is prohibited to water the parched/thirsty ground during the Intermediate Days [of the Festival] from gathered water, and other similar things because of the need to transfer it with a vessel, and there is trouble/pain-staking preparations (see Tractate Moed Katan 4a), and this is the matter of "מי קילון"/water drawn with the swipe [and bucket], and similarly "מי גשמים"/rain water because pools/ponds gather from them and when the rain stops and the overflow of water is gone, it would be necessary to transfer the water from them in a vessel.

אשר זדו means in which they had shown themselves wicked. Our Rabbis, however, explained it in the same sense as the root which we find in (Genesis 25:29) “And Jacob was boiling (ויזד) pottage (נזיד) (lit., something boiled)” — in the pot wherein they had boiled, therein were they themselves boiled (Sotah 11a).

In the pot in which they cooked, they were cooked. . . [Rashi knows this] because it is not written אשר הרשיעו , [the more usual term. An alternative approach:] It seems to me that Rashi is answering the question: Why did our Sages (Sotah 11a) use cooking in a pot for their analogy? They could have said, “They fell into the pit that they themselves dug,” using Scripture’s own analogy in Koheles 10:8! Perforce, it is because they understood זדו as in ויזד יעקב נזיד (Bereishis 25:29).

[81] Behold the Practiser Jacob “seething” these impulses, and then the next moment we find Esau “fainting” (Gen. 25:29). For the bad man is based on vice and passion and, when he sees the props on which he rests conquered and robbed of strength by the reason which convicts them, he must in natural consequence find the bonds loosened which knit his strength together.

Alternatively, what is the blessing of bakkol? That Esau did not rebel in Abraham’s lifetime, that is to say, as long as Abraham lived Esau did not sin. Alternatively, the blessing of bakkol is that Ishmael repented in Abraham’s lifetime. The Gemara explains: From where do we derive that Esau did not rebel in Abraham’s lifetime? As it is written: “And Jacob was cooking a stew and Esau came in from the field and he was faint” (Genesis 25:29), and a baraita taught: On that day Abraham our forefather passed away, and Jacob our forefather prepared a lentil stew to comfort Isaac, his father, as it was customary to serve mourners lentil stew.

The Gemara cites proofs to support these charges. He engaged in sexual intercourse with a betrothed maiden, as it is written here: “And Esau came in from the field”; and it is written there with regard to rape of a betrothed maiden: “For he found her in a field” (Deuteronomy 22:27). He killed a person, as it is written here: “And he was faint”; and it is written there: “Woe is me, for my soul faints before the slayers” (Jeremiah 4:31). And he denied the principle of God’s existence, as it is written here: “What profit is this to me” (Genesis 25:32); and it is written there: “This is my God and I will glorify Him” (Exodus 15:2). When he questioned the profit of “this,” he was challenging the assertion that “this is my God.” And he denied resurrection of the dead, as it is written: “Behold, I am at the point of death” (Genesis 25:32), indicating that he did not believe in resurrection after death. And he despised the birthright, as it is written: “And Esau despised the birthright” (Genesis 25:34).

Ravina asked: But isn’t there Ishmael, about whom gevia and asifa are written, as it is stated: “And these are the years of the life of Yishmael…and he expired and died [vayyigva vayyamot]; and was gathered to his people” (Genesis 25:17)? Meanwhile Rava, who had heard the discussion in his dozed state, fully awoke and said to them: Children [dardekei], this is what Rabbi Yoḥanan says: Ishmael repented in the lifetime of his father, as it is stated: “And Isaac and Ishmael, his sons, buried him” (Genesis 25:9). The fact that Ishmael allowed Isaac to precede him demonstrates that he had repented and accepted his authority.

A Sage of the school of Ḥizkiyya taught: The verse states: “But if a man comes intentionally [yazid] against his neighbor, to slay him with guile, you shall take him from My altar, that he may die” (Exodus 21:14). The use of the term yazid in this context and its juxtaposition to the word “man” teaches that a man can heat [mezid] himself up and produce viable sperm, but a minor cannot heat himself up and produce viable sperm. Therefore, even though a minor can engage in full intercourse with a woman, he cannot father a child. Rav Mordekhai said to Rav Ashi: From where may it be inferred that this word mezid is a term meaning heating up? As it is written in a different verse: “And Jacob cooked [vayyazed] pottage” (Genesis 25:29).

Alternatively, there is an additional way to punish the Egyptians with water: He does not bring a flood upon them, but they may come and fall into water, and so it says: “And the sea returned to its strength when the morning appeared; and the Egyptians fled toward it; and the Lord overthrew the Egyptians in the midst of the sea” (Exodus 14:27), indicating that the Egyptians fell into the water. And this is what Rabbi Elazar says: What is the meaning of that which is written: “Now I know that the Lord is greater than all gods, for in that which they conspired [zadu] against them” (Exodus 18:11)? The phrase means: In the pot in which they cooked, they themselves were cooked, as they were punished through drowning, measure for measure, for drowning the Jewish babies. The Gemara asks: From where may it be inferred that this word “zadu” is a term meaning a pot? The Gemara answers: As it is written: “And Jacob simmered a pot [vayyazed Ya’akov nazid]” (Genesis 25:29).

Yaakov was simmering a pottage when Eisov came in from the field, exhausted.

On the day that Abraham died, Jakob dressed pottage of lentiles, and was going to comfort his father. And Esau came from the wilderness, exhausted; for in that day he had committed five transgressions: he had worshipped with strange worship, he had shed innocent blood, he had gone in unto a betrothed damsel, he had denied the life of the world to come, and had despised the birthright.

Be careful not to gulp your food down hurriedly like a glutton. It was Esau who said, “Let me swallow some of this red pottage” (Genesis 25:30). Get into the habit of eating at a moderate pace, calmly and with the same table manners you would show if an important guest were present. You should always eat like this, even when you are eating alone. Happy is the one who achieves this! (Chayey Moharan, Avodat Hashem, 69).

This stands in direct contrast to the so-called kelipah and sitra achara, wherefrom are derived the souls of the gentiles who work for themselves alone, demanding, “Give, give!” ( Proverbs 30:15.) and “Feed me!” ( Genesis 25:30.) in order to become independent beings and entities, as mentioned above, in direct contrast to the category of chochmah. Therefore they are called “dead,” ( Berachot 18b.) for “Wisdom (chochmah) gives life,” ( Ecclesiastes 7:12.) and it is also written, “They die, without wisdom.” ( Job 4:21.) So are the wicked and transgressors of Israel before they face the test to sanctify G–d’s name. For the faculty of chochmah which is in the divine soul, with the spark of G–dliness from the light of the En Sof, blessed is He, that is clothed in it, is, as it were, in exile in their body, within the animal soul coming from the kelipah, in the left part of the heart, which reigns and holds sway over their body, in accordance with the esoteric doctrine of the exile of the Shechinah, as mentioned earlier. ( Ch. 17.)

מן האדום האדום “from this reddish looking stuff.” Every time we encounter the adjective “red,” it always appears to be repeated. The author quotes as examples: אדמדם, ירקרק in Leviticus 13,19 and 49 .(Rash’bam). When someone requests something urgently, he is always in the habit of repeating the key words in such a request. Esau, on that occasion, was extremely in need of food and drink.

הלעיטני נא....על כן קרא שמו אדום, “please let me swallow some of this red stuff.... this is why henceforth he is called Edom.” According to the plain meaning of the verse,-i.e. when read superficially,- his name now became associated with his having referred to the stew Yaakov was cooking as “red stuff.” He was referring to a few lentils. We are told this, as from now on Esau called himself “the red one,” whereas at birth only other people called him thus on account of the colour of his skin.

כי עיף אנכי, “for I am tired, worn out;” according to tradition, on that day Esau had killed Nimrod the foremost hunter in the world up to that time, and its ruler. Nimrod had challenged him to a duel as he had not asked him for permission to use his hunting grounds. He had consulted with his brother what to do about this. Yaakov had told him that as long as Nimrod was wearing the garments which had once belonged to Adam he was invincible. As soon as he would take off those garments he could easily be overcome. Esau engineered to find him without those garments and killed him. On that day he was exhausted from that effort. Our author quotes Jeremiah 4,31: כי עיפה נפשי, “for my soul is worn out,” as an allusion to that incident.

LET ME SWALLOW. This is the only place in Scripture where the word, haliteni (let me swallow) is encountered. (Krinsky.) Its meaning is feed me.

Nazid (pottage) means a cooked dish. However, va-yazed (sod) is an ayin vav. They are two roots with one meaning. (The root of nazid is nun, zayin, dalet. The root of va-yazid is zayin, vav, dalet. Both relate to cooking. The meaning of va-yazed ya’akov nazid is: And Jacob cooked a cooked dish.) Yadon (shall abide) in My spirit shall not abide (yadon) (Gen. 6:3) and nedanah (the sheath thereof) (I Chron. 21:27) (See I.E.’s comments on Gen. 6:3.) are similar.

Play on Heb. ’adom “red.”

על כן קרא שמו אדום, this is why he named him Edom (the red one). Esau called the dish "Edom" not because he called something that was already of a reddish colour "red," but inasmuch as his lifestyle flirted with death and this food was bound to give him an additional lease on life, he called it by his own name. Esau was quite well versed in the significance of names as he himself said in 27,36: "has he (Jacob) not rightly been called יעקב, i.e. "crooked?"

הלעיטני נא, “please let me gulp down, etc.” he spoke foolishly by using such an expression which is normally applied to the manner in which camels eat their food (compare Shabbat 155). This prompted our sages in Tanchuma Pinchas 13 to say that “the righteous eat their food in order to sate their biological needs, i.e. לשובע, whereas the belly of the wicked always feels unfulfilled.” You may contrast the conduct of an Eliezer, Avraham’s servant, with that of Esau. The former said הגמיאיני נא מעט מים, “please let me sip a little water(24,17),” whereas Esau said: “let me gulp down!” When the sages spoke of the righteous they referred to Eliezer, whereas when they spoke about the belly of the wicked, they referred to Esau.

מן האדום האדום הזה, “from this reddish looking stuff;” the lentils were red, or they were spiced in red looking spice-dishes so that they reflected the colour of the container they were in. Seeing that Esau could not identify the exact nature of the dish he referred to it only by colour, calling it “this red stuff.” Subsequently people who heard about this called him אדום, “the red one,” making fun of his boorishness. They referred to someone who traded a valuable birthright for a mess of some reddish-looking stuff with sarcasm. Another way of looking at our verse: the fact that Esau repeated the word אדום, red, had to do with the discipline of astrology. The planet Mars is (looks) red and as such is a symbol of war and bloodshed. According to the scientists the red-coloured fruit also derives some of its power from that planet. The same applies to certain red-coloured gemstones such as rubies. In other words, the planet Mars extends influence over some of all three categories of phenomena in our world, the living creatures, the plants, as well as the inert. This planet (horoscope) was Esau’s especially, and that is why later on Yitzchak blessed him with a power he already possessed, i.e. the power of the sword. When he asked Yaakov to give him from the “red” dish he meant that this dish more than any other was germane to his character. He expected to renew his flagging spirits from a red dish faster than from any dish of another colour. Esau came by his inclination to shed blood naturally as he had been born under that horoscope. Rabbi Shimon ben Lakish, in Bereshit Rabbah 63,12 expanding on that theme, said that just as Esau himself was red, so his food was red, his country was red, his clothing was red and when the time comes that he has to give an accounting for his crimes the payment demanded from him will be red, i.e. blood. Mount Seir, which was the land allocated to Esau was also known as ארץ אדום, “the red land” (Genesis 32,4). The Midrash quotes verses documenting Rabbi Shimon ben Lakish’s statement.

ויאמר...הלעיטני נא, the word הלעיטני is equivalent to האכילני, “feed me!” Our sages in Shabbat 155 in dealing with methods permissible to feed one’s livestock on the Sabbath, say אין ממארים את העגלים אבל מלעיטים אותן, “whereas it is forbidden to use mechanical devices to feed one’s animals one may do so by hand.” In other words, הלעטה describes the crudest form of introducing food into one’s mouth.

מן האדם האדם הזה, a reference to the lentils, which when peeled, look reddish. The reason why he repeated the word האדם unnecessarily was that it reflects his intense desire for them. This is why he called his name Edom, to reflect the fact that he was always attracted, nay, fascinated by anything red.

OF THIS RED, RED POTTAGE. The dish was either reddened by the lentils which were red, or it had been compounded with some red substance, and Esau, not knowing what it was, called it edom (red). Therefore was his name called Edom since they mocked at him for having sold an honorable birthright for a small dish. For the drunkard and the glutton shall come to poverty. (Proverbs 23:21. Esau was thus mocked that because of his gluttony he would be reduced to poverty.)

מן האדום האדום הזה, it is common for a person who is in a hurry and who demands something from his fellow to repeat his request. In this instance, seeing that Esau was both tired and hungry, his choice of words is equivalent to asking to get something to eat in a hurry.

על כן קרא שמו אדום, a reference to his reddish appearance at birth, described in verse 25. It foreshadowed that he had a craving for red-looking food. He sold his birthright in order to gratify his carving for something red to eat. The nickname אדום is an insulting, derogatory term.

הלעיטני LET ME SWALLOW — I will open my mouth and you pour a lot in. The word is really used of feeding animals as we find the word in the Mishna, (Shabbat 155b) “One may not fatten up a camel on the Sabbath but one may put food (מלעיטין) into its mouth. ”

מן האדם האדם הזה FROM THIS RED, EVEN THIS RED THING —red lentils. On that day Abraham had died in order that he might not see his grandson Esau falling into degenerate ways. This would not have been the “good old age” (cf. 25:8) which God had promised him; therefore the Holy One, blessed be He, cut his life short by five years — for Isaac lived 180 years and he only one hundred and seventy five. Jacob was boiling lentils to provide the customary first meal for the immediate mourners. Why should lentils be the mourner’s food? Because they are round like a wheel and mourning (sorrow) is a wheel that revolves in the world (it touches everyone sooner or later as a revolving wheel touches every spot in turn) (Bava Batra 16b). And a further reason is: just as lentils have no mouth — (the word mouth פה is used in Hebrew of a serrated edge) — so, too, mourners have no mouth (appear dumb), for speech (greeting others) is forbidden to them. For this reason, also, it is customary to give eggs to a mourner as his first meal, because they are round and have no mouth (serrated edge) and similarly a mourner has no mouth (may not greet others), just as we say in Moed Katan 21b. “A mourner during the first three days (of the week of mourning) may not respond to the greeting of any person — it follows, of course, that he may not be the first to greet anyone — and from the third to the seventh day he may respond to a greeting but may not be the first to offer a greeting etc.” From “And a further reason” is to be found in an old Rashi text.

לעט ,הלעיטני (verwandt mit להט, glühen) gierig hinunterschlucken. Es ist nicht sowohl das Gericht, als die Farbe, die ihn reizt. Sie vergegenwärtigt ihm das Blut des röchelnden Tieres, die Augenweide, nach welcher er im Felde jagt. "Gib mir rasch von dem so prächtig Roten!" Und er rühmte sich noch später dieses charakteristischen Ausdrucks und nannte sich: Edom (das Rot-Sein).

על כן קרא שמו אדום. When he saw that Esau was so totally absorbed in his futile occupation, an occupation which does not represent the task of man on earth, that he could not even identify the lentils by their name but referred to them only by their colour, he called him by that name himself, i.e. אדום, in the imperative, meaning “paint yourself red by swallowing the red dish!”

Red lentils... [Rashi knows this] because it is written here ויזד יעקב נזיד, and in v. 34 it is written נזיד עדשים. Just as there it is lentils, so too here it is lentils. And just as here they are red, as it is written, “Please give me a swallow of this red,” so too there they are red.

For this reason God shortened his life by five years... You might ask: Perhaps his time to die had arrived? The answer is: About Avraham it is written זקן ושבע (25:8), omitting the word ימים. Whereas about Yitzchok it says (35:29): זקן ושבע ימים, [connoting fullness of days,] and so is it said about other righteous men.

Esau said to Jacob: Feed me please from that red, red [ adom ha’adom ] dish. Esau did not know what red food was in the pot. He said: Please feed me, as I am so weary that it is too hard for me to bring a spoon to my own mouth. In this connection the verse notes: Therefore his name is called Edom. This incident, in which Esau connected himself to a red [ adom ] dish, stuck to him for the rest of his life and to his descendants for many later generations, to the point that Edom became his alternate designation.

מן האדום האדום הזה, “from this reddish looking dish.” Some commentators understand the second word אדום as a reference to Esau himself who was known as אדום, “the red one.” It was a play on words, the “red one” saying that the reddish looking dish is fit for the reddish looking man, meaning himself.

"Hal'itehu (This verb occurs but once in Scripture in Genesis 25:30: “Hal’iteni min ha-adom ha-adom ha-zeh -- Pour into me, I pray thee, some of this red, red [pottage].” Ibn Ezra comments that the term “hal’iteni” connotes “eating.” The various English translations render the phrase “Let me swallow” or “Let me gulp.” Neither of those translations captures the hif’il, or causative, voice of the verb. The Soncino translation of the talmudic dictum is “Stuff the wicked.” The Bet Yehudah Yiddish-language translation of the passage renders the phrase as “Pour into me.” See also Bereshit Rabbah 63:30. That translation was originally preferred by this writer as most accurately capturing the nuanced meaning of the text. However, felicity of English style prompts translation as “Gorge the wicked.”) la-rasha ve-yamot (R. Judah Shaviv, Teḥumin, X (5748), p. 157, note 3, suggests that the phrase “until he dies” is a reference to Esau’s exclamation “Behold I am about to die” (Genesis 25:32) in conjunction with his demand “Pour into me.”) – Gorge the wicked and let him die" is formulated as a principle of comportment by the Gemara, Bava Kamma 69a, with regard to thieves who steal fruit yielded by a sapling within the first four years after it has been planted. The fruit of the first three years is entirely forbidden as orlah; the fruit that grows during the fourth year, known as neta reva'i, or, in the case of grapes, as kerem reva'i, must either be transported to Jerusalem and consumed within the walls of the city or redeemed by exchanging the fruit for coins which must then be expended for the same purpose.

The straight path: (This expression is also used in Avot 2:1. In his commentary on that Mishnah, the Rambam cites his explanation of the middle path in the fourth chapter of Shemonah Perakim.) This [involves discovering] the midpoint temperament of each and every trait that man possesses [within his personality.] (i.e., a path develops out of a series of midpoints.) This refers to the trait which is equidistant from either of the extremes, without being close to either of them. (These statements echo the opening remarks of the fourth chapter of Shemonah Perakim: The good acts are those balanced ones midway between two extremes. Both of the extremes are bad - one reflects excess and the other, want. The virtues [good traits] are temperaments and habits which are midway between these two bad tendencies. These actions [good actions] are produced as a result of these [the good] traits. Despite the similarity between the Rambam's statements here and those quoted, there is a slight difference. Here, the Rambam focuses on good traits, while in Shemonah Perakim, he emphasizes good actions.) Therefore, the early Sages instructed a man to evaluate his traits, (The Rambam appears to be referring to Sotah 5b: "Whoever evaluates his paths in this world will merit and witness God's salvation.") to calculate them and to direct them along the middle path, (At the conclusion of Chapter 4 of Shemonah Perakim, the Rambam writes: When a man weighs his actions constantly and directs them towards their midpoints, he will be on the most elevated human plane possible. He will thereby approach God and grasp His will. This is the most perfect path in the service of God. Constant introspection is a necessary element in any program of personal and spiritual growth. Even when a person has the highest goals, unless he frequently looks himself squarely in the mirror and examines his behavior, he may make gross errors.) so that he will be sound {of body}. (We have enclosed the words "of body" with brackets because they are not found in authoritative manuscripts of the Mishneh Torah and are problematic. Though a properly balanced temperament may also lead to physical health, this does not appear to be the Rambam's intent. If the Hebrew bigufo is omitted as suggested, the meaning of shaleim would be altered from "sound" to "complete" or "perfect.") For example: he should not be wrathful, easily angered; nor be like the dead, without feeling, rather he should [adopt] an intermediate course; i.e., he should display anger (Our translation is based on Chapter 2, Halachah 3. (Note also the commentary of the Knesset HaGedolah.)) only when the matter is serious enough to warrant it, (The Rambam appears to be referring to matters which evoke personal feelings. Nevertheless, the Misrat Moshe interprets this passage as referring to an instance in which Torah law would require a display of anger - e.g., a colleague's transgression of Torah law.) in order to prevent the matter from recurring. Similarly, he should not desire (This refers to physical desire.) anything other than that which the body needs and cannot exist without, as [Proverbs 13:25] states: (The Rambam quotes supporting verses for only two of the "intermediate traits;" perhaps, because his description of the middle-of-the-road position for these traits might appear to veer toward one extreme. We might expect the intermediate point between gluttony and its opposite extreme to be eating to one's satisfaction. However, here we are told that we should desire only what is sufficient in order to exist. However, the Rambam is not telling us to deny ourselves satisfaction. Deuteronomy 8:10 teaches: "You shall eat and be satisfied, and bless God, your Lord." Based on that verse, Berachot 48b explains that we are obligated to recite grace only when we feel physically satisfied. (The Rambam quotes this concept in Hilchot Berachot 1:1.) In Chapter 3, Halachah 1, and in Shemonah Perakim, Chapter 4, he elaborates on the negative aspects of asceticism. Thus, his intent cannot be that we deny our desires, but rather that we school ourselves to desire and feel satisfied with what we need, without excess. This is a dominant theme in the sections on diet in Chapter 4, and those describing the conduct of a Torah sage in Chapter 5.) "The righteous man eats to satisfy his soul." (The verse continues: "But the belly of the wicked will want." The commentaries note that the contrast between the two does not center on the quantity of food they eat, but on the attitude with which they eat it. Because the righteous are not given over to pursuit of gratification, they can be satisfied. Conversely, it is the gluttony of the wicked which actually causes their want. Note also the Midrashic interpretations of this verse: "The righteous..." This refers to Eliezer, who said to Rebecca: "Let me sip a little water" (Genesis 24:17) - a single sip. "And the belly of the wicked will want." This refers to Esau, who said to Jacob: "Stuff me..." (Genesis 25:30). Rabbi Yitzchak ben Zeira said: he opened his mouth agape like a camel and said: "I will open my mouth and you put it in" (Tanchumah; Pinchas 13; BaMidbar Rabbah 21:18).) Also, he shall not labor in his business except to gain what he needs for immediate use, as [Psalms 37:16] states: (Here again, the Rambam quotes a Biblical verse, because his definition of an intermediate path may seem extreme. The verse also clarifies that the Rambam is not denigrating the idea of work, but excessive preoccupation with one's profession as a means of acquiring possessions. It is highly unlikely that the Rambam would criticize work per se. Note Proverbs 6:6: "Sluggard, go to the ant, see its ways and become wise;" and Berachot 8a: He who enjoys the toil of his hands is greater than one who fears God..., as it is stated: "If you eat of the work of you hands, you are fortunate and will possess the good" (Psalms 128:2). "You are fortunate" - in this life, and "will possess the good" - in the world to come. The Rambam, himself, quotes the latter passage in Hilchot Talmud Torah 3:11. Thus, the Rambam is not criticizing a person for working hard, but rather teaching us that work and its profits should not be our greatest priorities.) "A little is good for the righteous man." (The verse in its entirety expresses a contrast: "A little is better for the righteous man than the great wealth that many [of the] wicked possess." Note the commentary of ibn Ezra: "The righteous man will be happier with his small lot than the wicked with their great wealth.") He should not be overly stingy (The printed editions of the Mishneh Torah have yikfotz (close his hand). However, most manuscripts use the term: yikabetz (gather). Yikfotz recalls Deuteronomy 15:7: "Do not close your hand from your needy brother." Thus, the contrasting extreme would be freehandedness. Yikabetz, like vikubatz in Halachah 1, reflects miserly behavior, the opposite of which is being a spendthrift. The variant texts might reflect a difference of opinion as to which opposing extremes the Rambam had in mind.) nor spread his money about, but he should give charity according to his capacity (See Hilchot Arachin 8:12-13, which places restrictions on the extent of one's generosity.) and lend to the needy as is fitting. (Lending is also a form of charity. In Hilchot Matnot Ani'im 10:7, the Rambam lists eight degrees of charity. The highest is the support of a fellow Jew who has become poor by giving him loans or the like.) He should not be overly elated and laugh [excessively], (Such expressive "happiness" is often a sign of inner discontent and suffering.) nor be sad and depressed in spirit. Rather, he should be quietly happy at all times, (his joy should be a composed sense of satisfaction. [In this context, see the Ramah's conclusion of his notes to Shulchan Aruch, Orach Chayim (697:1) in which he quotes Proverbs 15:15: "A good-hearted person is always celebrating."]) with a friendly countenance. (In his commentary on Avot 1:14, the Rambam defines "a friendly countenance" as "a spirit of will and gentility.") The same applies with regard to his other traits. (In Shemonah Perakim, Chapter 4, the Rambam mentions many other "intermediate traits." Among them: Courage is the midpoint between arrogance and fear. Humility is the intermediate between pride and meekness. Earnestness is the intermediate between boasting and lowliness....Patience is the intermediate between rashness and insensitivity...) This path is the path of the wise. (i.e., those whose behavior is controlled by their intellect) Every man whose traits are intermediate and equally balanced can be called a "wise man." (Note the contrast to the "pious" of the following halachah. Though the published editions of the Mishneh Torah include this line as the final concept in our halachah, many of the authoritative manuscripts place it as the beginning of Halachah 5.)

And this explanation is forthcoming in the words of our sages of blessed memory (Bava Bathra 16b) to the effect that on that day Abraham had died and Jacob was cooking a lentil dish for the mourner's meal. Esau, it seems, was not present at Abraham's demise at all, his eye had shed no tear for his death, and his heart had not broken over Isaac's mourning, but he related to them heartlessly and shamefully and pursued his frivolities in the field. Even when he chanced to come home and found Jacob busy preparing the mourner's dish for his father, he did not sit down, as was the custom, to nod his head in woe and to console, but he shouted out in the manner of the carousers (Genesis 25:30): "Pour me some of this red, red stuff!" That is, I'll open my mouth, and you pour it down! (as Rashi explains). And when Jacob saw him thus abhorrently demeaning his fathers, he was extremely pained that Isaac's honor should be more deeply stamped upon Esau than it was upon himself. For the respect due the elder son by the younger derives from the father's image being more deeply stamped and impressed upon the former in point of his being "the first of his strength." For this reason the younger brother is required to honor the elder, as our sages have explained (Kethuvoth 103a). But if Esau demeaned his fathers, how could their honor be more deeply impressed upon him than upon Jacob! For this reason, Jacob, seeing the evil of his ways, said to him: Because I consider my fathers the crown of my glory, and because (49)"As this day" I relate to them more deeply than you do (Genesis 25:31): "Sell as this day your birthright to me." That is, let our relationship to our father in the days to come be as it is this day. For it is not right that you walk around all day with the stench of your field and I follow in the footsteps of our father, and yet, whenever you feel like it, you vaunt yourself, saying that our father's name is more deeply impressed upon you than upon me.

Lust for pleasure is worse than all the negative traits mentioned above. For, if a person is gluttonous, he will come to fall to greed, theft, false oaths, hatred of the creatures and envy. Such a person is like Esav, who said, (Genesis 25:30) “Please pour some of that red red stuff into me.” About such a person it states, (Proverbs 23:2 (See Rashi)) “If you care for your soul, it would be better for you to put a knife to your throat.” For out of gluttony he will eventually come to eat the meat of an animal that died without being slaughtered (Neveilah) or that has been slaughtered improperly (Treifah) and all other kinds of forbidden foods. Similarly, it is written, (Ecclesiastes 6:7) “All man’s toil is for his mouth,” and it states, (Proverbs 13:25) “The stomach of the wicked will always be lacking.”

“On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” (Numbers 7:72). “On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” – what was the reason for the prince of Asher to present his offering after the prince of Dan? It is because Dan is named for judgment [din], and Asher is named for its confirmation [ishuro]; that is why the Holy One blessed be He commanded Asher to present his offering after Dan, because the judge must confirm his judgment, just as it says: “Seek justice, confirm it for the oppressed” (Isaiah 1:17). “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:73). “His offering was [one] silver dish…” – Rabbi Tanḥuma said: The names of all the tribes were called for the redemption of Israel and for their praise. Asher’s name was called for the redemption of Israel, just as it says: “All the nations will praise [ve’ishru] you, as you will be a desired land, said the Lord of hosts” (Malachi 3:12), and for their praise, just as it says: “Happy [ashrei] is the nation for whom this is so; happy is the nation whose God is the Lord” (Psalms 144:15). Israel’s happiness [ishuran] is only because they chose the Holy One blessed be He to be God for them and the Holy One blessed be He chose them to be a treasured nation for Him. That is why when the prince of Asher came to present his offering, he presented his offering for the sake of the choice, that the Holy One blessed be He chose Israel from all the nations, just as it says: “The Lord has chosen you to be His treasured people of distinction [from all the peoples that are on the face of the earth]” (Deuteronomy 14:2), as it is stated: “Happy is the one whom You choose and draw near…” (Psalms 65:5). Therefore, he presented his offering of a silver dish, corresponding to the nations of the world, who were initially attributed to Abraham. (See Genesis 17:5.) “Its weight one hundred and thirty” – these are the seventy descendants of Noah and the sixty queens, as Solomon said: “They are sixty queens” (Song of Songs 6:8). Who were they? They were the sixteen sons of Ketura, Yishmael and his twelve sons, and Esau and his seventeen sons and grandsons. How so? The sons of Elifaz are eight and they are: “The sons of Elifaz: Teman, Omar, Tzefi, Gatam, Kenaz, Timna, and Amalek” (I Chronicles 1:36); they, with Elifaz, are eight. There it is written: “These are the chieftains of the sons of Esau: The sons of Elifaz firstborn of Esau: The chieftain of Teiman,… the chieftain of Koraḥ, the chieftain of Gatam, the chieftain of Amalek…” (Genesis 36:15–16). They are nine, (They are nine with the addition of Koraḥ, who is listed in the verse in Genesis but does not appear in the verse in Chronicles.) Re’uel with his sons are five, as it is stated: “The sons of Re’uel: Naḥat, Zeraḥ, Shama, and Miza” (I Chronicles 1:37), that is fourteen. The sons of Esau are three: (Besides Elifaz and Re'uel.) “[The sons of Esau…] Yeush, Yalam, and Koraḥ…” (I Chronicles 1:35), that is seventeen. And the eleven chieftains who are tallied at the end, as it is stated: “These are the names of the chieftains of Esau, according to their families, according to their places, by their names: The chieftain of Timna…” (Genesis 36:40), that is fifty-seven. If you say: Are they not fifty-eight, Timna was the daughter of Elifaz. It is completed with three kings of Edom who were descendants of Edom. (See Genesis 36:32–34.) They are: Bela son of Beor (Genesis 36:32), who was named after Esau, who was a glutton [bela] and sold his birthright because of his gluttony. “Son of Beor” (“Beir” can mean animal; see Exodus 22:4.) – the son of one who rendered himself like an animal, as it is stated: “Feed me [haliteni] now from that red stuff, as I am exhausted” (Genesis 25:30), just as it says: One may not forcibly feed an animal, but one may place food in its mouth [malitin]. (Shabbat 155b.) The second, “Yovav son of Zeraḥ from Botzra” (Genesis 36:33). Botzra was of Edom, as it is stated: “Who is this, coming from Edom, with crimsoned garments from Botzra, resplendent in His attire, striding in His abundant strength? I speak with justice, potent to save” (Isaiah 63:1). The third, “Ḥusham of the land of the Temanite” (Genesis 36:34), and Teman was the land of Edom, as it is stated: “Your mighty, Teman, will be broken, so that each man from the mountain of Esau will be eliminated by slaughter” (Obadiah 1:9). But the other kings were from other places and other nations, that is sixty. Why did he call all these dishes [ke’arot]? It is because the Holy One blessed be He disqualified all of them. Ke’ara is nothing other than an expression of leprosy, just as it says: “Recessed [shekaarurot], deep green” (Leviticus 14:37). “Silver [kesef]” – due to shame, as they will all go “to reviling and eternal disgrace” (Daniel 12:2). From where is it derived that kesef is an expression of shame. It is as in the Jerusalem Targum, they call disgrace kisufa. “One silver basin” – this is Israel, whom the Holy One blessed be He separated out from them, just as it says: “For the Lord has chosen Jacob for Himself…” (Psalms 135:4). And it says: “I took your father, Abraham, from beyond the river, and I led him throughout the land of Canaan, and I multiplied his descendants, and I gave him Isaac” (Joshua 24:3). “Seventy shekels, in the sacred shekel…” – just as it says: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22). “Both of them full of high-quality flour mixed with oil as a meal offering [leminḥa]” – as the Holy One blessed be He dispatched to the nations of the world and to Israel prophets of them and among them. That is leminḥa, just as it says: “The spirit of the Lord will rest [venaḥa] upon him” (Isaiah 11:2), and it says: “The spirit rested [vatanaḥ] upon them” (Numbers 11:26). The Holy One blessed be He wished to give His Torah to all of them, as it is stated: “He said: The Lord came from Sinai, [and shone from Seir for them, He appeared from Mount Paran]” (Deuteronomy 33:2). “One gold ladle of ten shekels, filled with incense” (Numbers 7:74). “One [gold] ladle” – from all of them, the Holy One blessed be He chose only Israel, as it is stated: “Unique is my faultless dove, unique to her mother, pure to the one who bore her” (Song of Songs 6:9). That is why they are the happiest of the nations, just as it says: “Girls see her and laud her, and queens and concubines praise her” (Song of Songs 6:9) – these are the nations. Why did the Holy One blessed be He choose them? It is because all the nations rejected the Torah and did not want to receive it, but these wanted and chose the Holy One blessed be He and His Torah, which is five books corresponding to the five fingers on the hand, and received the Ten Commandments at Sinai. That is, “one gold ladle of ten shekels.” What is “filled with incense”? It is because they all said: “All that God spoke we will perform and we will heed” (Exodus 24:7); they accepted upon themselves Torah study and action. (These are sometimes compared to a pleasant smell. See Vayikra Rabba 30:12.) “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:75). “One goat as a sin offering” (Numbers 7:76). “One young bull…” – these three species of burnt offering, why? They correspond to the three crowns that the Holy One blessed be He gave to Israel for this: the crown of Torah, the crown of priesthood, and the crown of kingship. The crown of Torah, this is the Ark, as it is written: “You shall craft a gold crown upon it all around” (Exodus 25:11). The crown of priesthood, this is the golden altar, in whose regard it is written: “You shall craft a gold crown for it all around” (Exodus 30:3). The crown of kingship, this is the table, as it is written: “He crafted a crown of gold for it all around” (Exodus 37:11). “One goat as a sin offering” – corresponding to a good name, which is action, just as we learned: Study is not the principal matter but action, as action atones for the person, like what we learned: Repentance and good deeds are a shield before punishment. That crown corresponds to the candelabrum, to realize what is stated: “For mitzva is a candle, and Torah is light” (Proverbs 6:23). Why is Torah called light? It is because it illuminates for the person what he should do. And because the Torah teaches the person how he shall perform the will of the Omnipresent, therefore, the reward of study is great. And one who causes another to perform an action is greater than one who performs it, as it is stated: “The act of righteousness will be peace and the work of righteousness will be quiet and security forever” (Isaiah 32:17). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Pagiel son of Okhran” (Numbers 7:77). “And for the peace offering, two bulls…” – as the Holy One blessed be He gave two Torahs to Israel: the Written Torah and the Oral Torah. He gave them the Written Torah, in which there are six hundred and thirteen mitzvot, in order to fill them with mitzvot and accord them merit, as it is stated: “The Lord desires for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21). He gave them the Oral Torah, so they would excel through it among the other nations. That is the reason that He did not give it in writing, so that the Ishmaelites would not falsify it the way that they did to the Written Torah and say that they are Israel. In that regard, the verse said: “I write for him much of My Torah, but it is regarded like a strange matter” (Hosea 8:12). The Holy One blessed be He said: If I write for Israel much of My Torah – this is the Mishna, which is greater than the Bible – “it will be regarded like a strange matter.” “Five rams, five goats, five lambs in their first year” – these three species of peace offerings correspond to the priests, Levites, and Israelites. Alternatively, corresponding to the three types of greatness that the Holy One blessed be He conferred upon them in reward for the fact that they received the Torah. They are: being a treasure, a kingdom of priests, and a holy nation, as it is stated: “You shall be treasured for Me from among all the peoples, for all the earth is Mine. You shall be for Me a kingdom of priests and a holy nation” (Exodus 19:5–6). They were three species of five each for a total of fifteen, corresponding to the Torah, that is five books, and the Ten Commandments, which they received, which were written on two tablets, five on this tablet and five on that tablet. Another matter: It corresponds to Abraham, Isaac, and Jacob, and the twelve tribes, as they are the primary chosen ones, just as it says: “Because He loved your forefathers, He chose their descendants after them, and He took you out before Him, with His great power, from Egypt” (Deuteronomy 4:37). “This was the offering of Pagiel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Pagiel son of Okhran.”

“[My offering, My food…], you shall observe to present to Me at its appointed time” (Numbers 28:2) – this is what the verse said: “The righteous eats to his own satisfaction” (Proverbs 13:25). This is Eliezer, who said to Rebecca: “Please let me sip a little water from your jug” (Genesis 24:17) – a sip. “And the belly of the wicked will lack” (Proverbs 13:25) – this is Esau, who said to Jacob: “Please pour for me [haliteni]” (Genesis 25:30). Rabbi Yitzḥak bar Rabbi Ze’eira said: He opened his mouth wide like a camel. He said: ‘I will open my mouth, and you will insert it.’ There we learned: “One may not forcibly overfeed a camel, and one may not force feed it; however, one may place food into its mouth [malitin]. ( Shabbat 155b.) “The righteous eats to his own satisfaction” (Proverbs 13:25) – this is Ruth the Moavite, in whose regard it is written: “She ate, was satiated, and left over” (Ruth 2:14) – there was blessing in the mouth of that righteous woman. (Although she ate little, she was satiated.) “And the belly of the wicked will lack” (Proverbs 13:25) – these are the nations of the world. There was an incident involving an idolater who invited all the residents of his city. Rabbi Dostai said: He invited me to that feast with all the residents of his city, and of all the delicacies in the world only brittle nuts were lacking. What did he do? He took from before us the board of the table, which was worth six silver talents, and he broke it. (He broke the board because he was angry that the brittle nuts were lacking.) I said to him: ‘Why did you do that?’ He said to me: ‘You say that this world is ours and the World to Come is yours. If we do not eat now, when will we eat?’ I read in his regard: “And the belly of the wicked will lack.”

“Say to them: This is the fire offering that you shall bring to the Lord: unblemished lambs in the first year, two each day, a continual burnt offering” (Numbers 28:3). “Say to them: This is the fire offering that you shall bring to the Lord: unblemished lambs in the first year” – not both of them simultaneously, but rather: “The one lamb you shall offer in the morning, and the second lamb you shall offer in the afternoon” (Numbers 28:4). Rabbi Yehuda bar Rabbi Simon said: There was never a person in Jerusalem with iniquity attributed to him. How so? The continual offering of the morning atones for transgressions that were at night, and [that] of the afternoon atones for transgressions that were performed during the day. In any case, no person lodged in Jerusalem with an iniquity attributed to him, as it is stated: “Righteousness lodged in it…” (Isaiah 1:21). The Holy One blessed be He said to Israel: ‘In this world you present before Me the showbread and offerings. In the World to Come I will set a great table before you, and the idolaters will see and be ashamed,’ as it is stated: “You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup is full” (Psalms 23:5). Likewise it says: “Behold, My servants will eat, and you will starve; behold, My servants will drink, and you will be thirsty” (Isaiah 65:13).

“Esau came from the field” – Rabbi Yudan in the name of Rabbi Aivu, Rabbi Pinḥas in the name of Rabbi Levi, and the Rabbis in the name of Rabbi Simon: You find that Abraham lived one hundred and seventy-five years, and Isaac one hundred and eighty. Those five years that the Holy One blessed be He withheld from his life, it is because Esau violated two transgressions: He consorted with a betrothed young woman, as it is stated: “For he found her in the field” (This verse refers to a betrothed woman who was raped.) (Deuteronomy 22:27); “and he was weary” – he killed a person, just as it says: “For my soul is wearied by the killers” (Jeremiah 4:31). Rabbi said: He stole as well, just as it says: “If thieves came for you, if plunderers of the night…” (Obadiah 1:5). The Holy One blessed be He said: ‘This is what I promised to Abraham, and said to him: “You shall go to your fathers in peace; [you shall be buried at a good old age]” (Genesis 15:15) – is this “a good old age,” that he sees his grandson engaging in idol worship, engaging in forbidden sexual relations, and shedding blood? It is preferable that he leave the world [without seeing it].’ That is what is written: “For Your kindness is better than life” (Psalms 63:4). “Esau said to Jacob: Feed me now from that red, red [haadom haadom] dish, as I am weary. Therefore, his name is called Edom” (Genesis 25:30). “Esau said to Jacob: Feed me [haliteni] now from that red” – Rabbi Ze’eira said: That wicked one opened his mouth wide like a camel. He said to him: ‘I will open my mouth and you continuously pour,’ like what we learned: One may not forcibly overfeed a camel and one may not force feed it. However, one may place food into its mouth [malitin]. (Shabbat 155b.) “From that red, red [ha’adom ha’adom]” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: From him and from his Patron. (God is the Patron of Jacob. Esau sought to consume the stew, and the Temples of Jacob’s God.) Reish Lakish said: From him, and from those like him [hadomin lo]. (His righteous descendants, who are similar to him.) He is red, his cooked food is red, his land is red, his warriors are red, his garments are red, One who is red exacts retribution against him, in red garments. (See Isaiah 63:1–2.) He is red – “the first emerged ruddy” (Genesis 25:25). His cooked food is red – “feed me now from [that] red.” His land is red – “to the land of Se’ir, to the field of Edom" (Genesis 32:4). His mighty ones are red –“his warriors’ shields are reddened” (Nahum 2:4). His garments are red – “his soldiers are colored scarlet” (Nahum 2:4). One who is red exacts retribution against him – “my beloved is clear and ruddy” (Song of Songs 5:10). In red attire – “why is there red in Your attire?” (Isaiah 63:2).

“Messengers [malakhim]” – these were flesh and blood messengers. The Rabbis say: Actual angels. Rabbi Ḥama bar Ḥanina said: Hagar was Sarah’s maidservant and five angels happened upon her, (See Genesis 16:7–12.) this one who is the beloved of the household, all the more so. If several angels escorted Eliezer, (See Genesis 24:7 and Bereshit Rabba 59:10.) who was a slave of the household, this one, who was the beloved of the household, all the more so. Rabbi Yosei said: Joseph was the youngest of the tribes and three angels escorted him; that is what is written: “A man found him” (Since the “man” is unidentified and appears by chance, and also plays a crucial role in the story, the midrash understands that the mysterious man was, in fact, an angel.) (Genesis 37:15), “the man asked him” (Genesis 37:15), “the man said to him” (Genesis 37:17); this one, who was the father of them all, all the more so. “Before him” – before the one whose time to assume kingship was before his. (See Genesis 36:31.) Rabbi Yehoshua said: He removed his royal purple garment and cast it before him. He said to him: ‘Two starlings cannot sleep on one board.’ (Our kingdoms cannot overlap.) “To Esau his brother” – although he is Esau, he is his brother. “To the land of Se’ir, the field of Edom” – he is ruddy, his cooked food is red, his land is red, his mighty are red, his garment is red, and a red one will exact retribution from him in red garments. He is ruddy – “the first emerged ruddy” (Genesis 25:25); “his cooked food is red” – “feed me please from that red, red dish” (Genesis 25:30); “his land is red” – “to the land of Se’ir, the field of Edom” (Red, adom, is similar to Edom. See Genesis 25:30.) ; “his mighty are red” – “mighty ones are colored scarlet…” (Nahum 2:4); and a red [adom] one will exact retribution from him – “my beloved is clear and ruddy [adom]” (Song of Songs 5:10); in red garments – “why is there red on your garments?” (Isaiah 63:2).

[(Gen. 25:30:) PLEASE LET ME GULP DOWN SOME OF THIS RED RED STUFF.] What is the meaning of LET ME GULP DOWN? R. Johanan said: From you and from those like you, < i.e., > from the righteous who are like you. (Gen. R. 63:12. The repetition of RED suggests that ESAU was not only making demands of Jacob, but that such demands would be repeated against the righteous in future generations.)

Another interpretation: LET ME GULP DOWN. "Give me" is not written here, but LET ME GULP DOWN. He said to him: LET ME GULP DOWN < SOME >. He gave him < some > in a saucer. He said: You are giving it to me in a saucer. Pour from the pot < directly > into my mouth. Now the word for "gulping down" (rt.: L'T) is nothing but the word for "pouring"; for so have our masters taught (in Shab. 24:3): ONE DOES NOT STUFF THE CAMEL NOR CRAM IT BUT FEEDS IT FULLY (rt.: L'T). (Since this root never appeals in Sctipture apart from Gen. 25:30, its meaning is doubtful. The context in the Mishnah implies that the verb in question is something that one does to the camel. Thus “gulping down” must have been something that Jacob did to Esau. See Gen. R. 63:12; PRK 6:2.) He therefore said (in Gen. 25:30): LET ME GULP DOWN (in the sense of POUR INTO ME).

(Ibid., cont.:) TO THE LAND OF SEIR IN THE FIELDS OF EDOM. [What is the meaning of TO THE LAND OF SEIR (rt.: S'R)?] That he makes one's hair (rt.: S'R) stand on end. TO THE FIELDS OF EDOM (rt.: 'DM). (Gen. R. 63:12; 75:4.) He is red (rt.: 'DM), his food is red, his warriors are red, his attire is red, his shields are red, his land is red, the one who stands up to him is red, and the one who exacts retribution from him is red in red attire. He is red (according to Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY. His food is red (according to Gen. 25:30): < PLEASE LET ME GULP DOWN > SOME OF THIS RED RED STUFF. His warriors are red (according to Nahum 2:4): HIS WARRIORS' SHIELDS ARE RED. His attire is red (according to ibid., cont.): AND HIS SOLDIERS ARE CLOTHED IN CRIMSON. His shields are red (according to ibid.): HIS WARRIORS' SHIELDS ARE RED. His land is red (rt.: 'DM) (according to Gen. 32:4 [3]): TO THE LAND OF SEIR IN THE FIELDS OF EDOM (rt.: 'DM). The one who stands up to him is red. This is David (according to I Sam. 16:12): SO HE SENT AND BROUGHT HIM. NOW HE WAS RUDDY. And what < else > is written about him (in II Sam. 8:14)? HE PUT GARRISONS IN EDOM. And the < the Holy One >, who exacts retribution from him, is red (according to Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY. (Is. 63:1:) WHO IS THIS COMING FROM EDOM (rt.: 'DM)? < He comes > in red attire (according to vs. 2): WHY IS YOUR CLOTHING SO RED … ?

(Numb 28:2:) “Guard to offer it to Me at its set time.” This text is related (to Prov. 13:25), “The righteous man eats to satiate his soul.” This is Eliezer who said to Rebekah (in Gen. 24:17), “Please let me sip a bit of water,” enough to sip. (Prov. 13:25, cont.:) “But the belly of the wicked is lacking.” That is Esau who said to Jacob (in Gen. 25:30), “Please stuff me (haliteini).” R. Isaac bar Zeira said, “He opened his mouth wide like a camel and said, ‘I will open my mouth and you put it in.’” It is taught there (Mishnah Shabbat 24:3), “One may not forcibly overfeed a camel on Shabbat and one may not force-feed it. However, one may place food into its mouth (malitin).” Another interpretation (of Prov. 13:25), “The righteous man eats to satiate his soul”: This is Ruth about whom it is written (in Ruth 2:14), “and she ate her fill and had some left over.” As blessing dwelt in the mouth of that righteous woman. (Prov. 13:25, cont.:) “But the belly of the wicked is lacking.” That is the gentiles. There was a story about a gentile who made a banquet for all the people of his city: R. Dustai said, “He invited me to that banquet, with all the people of his city, and his table was not lacking any of the tasty foods of the world except for perekh nuts alone. What did he do? He took the serving table that was in front of us that was worth more than sixty talents of silver and he broke it. I said to him, ‘Why did you do this?’ He said to me, ‘You say that this world is ours and the next world is yours. If we do not [get to] eat now, when will we eat [it[?’ I read [as being] about him (Prov. 13:25, cont.), ‘but the belly of the wicked is lacking.’” (Numb. 28:3:) “And you shall say to them, ‘This is the burnt offering which you shall offer to the Lord: two yearling lambs without blemish.’” Not two simultaneously, but (as in vs. 4), “The one lamb you shall offer in the morning, and the second lamb you shall offer at twilight.” R. Judah bar Simon said, “None ever lodged in Jerusalem with sin on their hands. (Numb. R. 21:21.) How so? The sacrifice of the morning atoned for the transgressions which were committed during the night, and the daily sacrifice at twilight atoned for transgressions which were committed during the day.” In any case none lodged in Jerusalem with sin on their hands, as stated (in Is. 1:21), “righteousness lodges (Although the biblical context requires a past tense for this verb, the sense of the midrash assumes a present or a future. Such a translation also fits the later use of the imperfect tense used here.) there (i.e., in Jerusalem).” The Holy One, blessed be He, said to the Israelites, “In this world you offer shewbread, but in the world to come I will prepare a great table for you, with the idolaters looking on in shame. It is so stated (in Ps. 23:5), “You prepare a table before me in the presence of my enemies….” It also says (in Is. 65:13), “Behold, My servants shall eat, [but you shall go hungry]….”

THE VISION OF JACOB AT BETHEL "BETTER is the end of a thing than the beginning thereof" (Eccles. 7:8). The first blessings wherewith Isaac blessed Jacob were concerning the dews of heaven, and concerning the corn of the earth, as it is said, "And God give thee of the dew of heaven, and of the fatness of the earth" (Gen. 27:28). The final blessings were the blessings of the foundation of the world, and in them there is no (interruption), either in this world or in the world to come, as it is said, "And God Almighty bless thee" (Gen. 28:3). And he further added unto him the blessing of Abraham, || as it is said, "And may he give thee the blessing of Abraham, to thee and to thy seed with thee" (Gen. 28:4). Therefore (say): "Better is the end of a thing than the beginning thereof" (Eccles. 7:8). "Better is the patient in spirit than the proud in spirit" (ibid.). "Better is the patient in spirit"—this (saying) is applicable to our father Jacob, for every day he was patient in spirit, and he spake all kinds of words of entreaty. (The words) "than the proud in spirit" (ibid.) refer to the wicked Esau, because every day he was eating the flesh of that which he had hunted. Owing to his pride he did not give any of his food to Jacob. Once he went out to hunt but he did not meet with any success. He saw Jacob eating lentil food, and he desired this in his heart, and he said to him: "Let me gulp down, I pray thee, some of that red pottage" (Gen. 25:30). Jacob said to him: Thou camest forth red at thy birth from thy mother; (now) thou dost desire to eat (this) red food; therefore he called his name "Edom" (red), as it is said, "And Esau said to Jacob" (ibid.).

7. Most important of all, one must be careful not to eat in a gluttonous manner when breaking the fast. This is utterly forbidden because it is the way of the wicked Esav, who said, “Pour into me now” (Bereishis 25:30). Similarly, it is written in Mishlei, “The belly of the wicked is always lacking” (13:25). Many people are remiss in this area, gobbling down their food in a gluttonous and drunken manner. This greatly detracts from the merit of the fast.

By doing so one fulfills the directive of verse 7: "to eat in the Presence of G–d." In view of the fact that one eats in the Presence of the שכינה, one has to share one's meal with the poor, and not give them anything inferior to what the host eats himself. One must observe table manners, not gulp down one's food as did Esau when he sold Jacob his birthright (Genesis 25,30). We have a tradition that a wicked person will always feel that his belly lacks something, is hungry (Proverbs 13,25). When the Torah writes לפני ה' אלוקיך, this is always to emphasize that we must feel in the presence of positive rather than negative forces, חצוניות. While consuming one's meal one must not engage in futile pursuits but concentrate on the immediate requirements of the meal and on words of Torah.

Edom, on the other hand, is impure, his food habits are worse than those of other nations, as had already been demonstrated by their patriarch Esau when he wanted the lentils Jacob had cooked (Genesis 25,30). He said to Jacob: הלעטני נא מן האדם האדם, "Please pour some of this red, red (food) down my throat." The exile the Jewish people suffer under the dominion of Edom is by far the worst. The Torah uses the pig as a symbol of the abominable manner in which this animal pretends to be pure, displaying its cleft hooves as proof, while refusing to chew the cud, symbol of paying homage to G–d.

We have now learned that the three parts of the Tabernacle correspond to the three parts of the universe concerning which King David said in Psalms 103,20: "Bless the Lord, O, His angels, mighty creatures who do His bidding, ever obedient to His bidding. Bless the Lord all His hosts, His servants who do His will; bless the Lord all His works, through the length and breadth of His realm." David's son Solomon also adopted his father's outlook when he alluded to this in three consecutive verses in Song of Songs 5,13-15. Three different parts of the human body form the subject of those verses, each one representing a different aspect of the universe and how man's composition reflects this division of the universe into three constituent parts. I (Rabbenu Bachyah) have explained this in detail when I discussed Jacob's dream of the ladder." Thus far the quotation from Rabbenu Bachyah.

הלעיטני נא מן האדום. There is a great moral lesson here. It teaches that man's food intake should be based on considerations of sanctity and modesty. When he eats, he should behave as if in the presence of his king. This is best illustrated in Exodus 23,11 where the אצילי בני ישראל, the elite of the Children of Israel, are portrayed as ויחזו את האלוקים, ויאכלו וישתו, "They had a vision of G–d and they ate and drank." Surely this means that they consecrated their eating and drinking to be such a sacred activity that they were fit to have visions of the Divine even then.

The flax and camels in the story in the Tanchuma that we quoted are metaphors. The example of the camels laden with flax refers to Cain, whose sacrifice (the one G–d rejected) consisted of flax (Tanchuma Bereshit 9). The example of the camel is a metaphor for Esau who had said to Jacob: הלעיטני נא מן האדום האדום הזה (Genesis 25,30). The expression הלעיטני is reminiscent of camels as we know from Shabbat 155, that whereas one must not stuff a lot of food down a camel's throat (on the Sabbath), one may feed it by a method called מלעיטין. The reason that Rabbi Levi in Bereshit Rabbah used the metaphor of קוצים, thorns, is because G–d told Adam after he had eaten from the tree of knowledge that the earth would respond to his efforts by bringing forth קוץ ודרדר, thorn and thistle (Genesis 3,17).

את קרבני לחמי, “My offering, My bread.” The words שנים ליום, mean “two sheep per day, one in the morning and one in the evening,” not both at the same time (verse 4). We find that King Solomon consumed far more than that as is spelled out in Kings 5, 2-3: “Solomon’s daily provisions consisted of 30 kors of semolina, 60 kors of ordinary flour; 10 fattened oxen, 20 pasture-fed oxen, 100 sheep and goats, besides deer, gazelles, roebuck and fatted geese.” The author (of Kings) appears to contrast Proverbs 13,25: “a righteous person eats (enough) to satisfy his soul (life-force), whereas the belly of the wicked will always feel in need.” Eliezer, Avraham’s trusted servant is an example of the righteous mentioned by Solomon, seeing that he asked Rivkah to only let him sip a little water from her jug (Genesis 24,17). Esau, on the other hand, demanded from Yaakov that he let him “gulp down the red stuff” (Genesis 25,30). We find that in Job 37,23 Elihu tells Job that “Shaddai we cannot attain to Him, He is great in power and Justice,” whereas in Job 36,22 the same Elihu proclaims: “see, G’d is beyond reach in His power; who governs like Him?” [This suggests we can appreciate His greatness. Ed.]. How can these two verses be reconciled? When G’d gives to us He gives according to His power; when He asks of us He asks much less than is due Him, demanding only that we give according to our means. To illustrate: the Torah writes in Exodus 26,1 that the coverings for the Tabernacle be made of ten carpet-like strips of cloth; this is an illustration of the verse in Job 37,23, seeing “we cannot attain to Him, providing Him with His needs.” Similarly, when the Torah asks the Jewish people to provide olive oil for the Menorah in the Tabernacle (Exodus 27,20) the request is one well within the power of the Israelites to fulfill. Similarly, the Torah asks the farmer to present merely the first ripe fruit of his orchard to the Lord (Exodus 23,19). On the other hand, when the Bible describes G’d’s largess to man, such as in Ezekiel 47,12 the wording is: “all kinds of trees for food will grow up on both sides of the river. Their leaves will not wither nor their fruit fall; they will yield new fruit every month; each tree will produce new ‘first-fruit’ every single month.” This is a perfect illustration of the imbalance of what G’d asks of us and what He is prepared to provide for us. The author quotes a few more verses depicting the generous measure of G’d’s largess.

A Midrashic approach quoted by Rashi understands the word רעה as the name of a star or planet (Mars) which is so named as it symbolises bloodshed and war. Pharaoh foresaw in his astrological charts that the Jewish people would suffer a blood bath in the desert. He warned them that their leaving Egypt would prove worse for them than their remaining in Egypt. Esau used to call that star Edom. This is why he referred to מן האדום האדום הזה, when he asked Yaakov to share with him that famous dish of broth (Genesis 25,30 — see our commentary there). The wicked Pharaoh who was an expert astrologer called the star in question רעה. He attributed all misfortune in the world to the influence of that planet. He himself became a victim of that planet’s force as part of G’d’s retribution of measure for measure. When he foresaw a blood bath facing the Jews, he did not realize that this was the reference to the Israelites who would be killed because they served the golden calf. This is what Moses referred to in his prayer after the sin of the golden calf when he said to G’d: “why should the Egyptians who would take note of G’d killing the entire people be able to say (boast) ברעה הוציאם, ‘He took them out under the auspices of the planet (horoscope) רעה, only in order to kill them’” (Exodus 32,12). Moses pointed out that if G’d carried out His intention of killing the people (32,10) He would cause a desecration of His recently established great name by playing into the hands of the Egyptians who had predicted this already here. As a result they would retroactively deny their recently held conviction that G’d had orchestrated the plagues out of His love for the Jewish people. They would henceforth attribute all those plagues to the stars and their respective constellations. When G’d accepted Moses’ argument, i.e. וינחם ה' על הרעה אשר דבר לעשות, “G’d relented concerning the רעה He had said He would do,” (32,14) He decided that the bloodletting would be that when Joshua would perform mass circumcision of the Israelites born in the desert. In Joshua 5,9 we find the expression “to-day I have removed from you the shame (full prediction) of Egypt.”

Eisov said to Yaakov, Please [Now] give me a swallow of this red [pottage], for I am exhausted. He was therefore named Edom [Red].

And Esau said to Jakob, Let me now taste that red pottage, for I am faint, -- therefore he called his name Edom.

SELL ME YOUR BIRTHRIGHT TODAY – (Our sages) have already inquired how it is proper (for Jacob) to entice his brother to sell the birthright, in particular, for lentils. It is certainly not the case that he intended to gain the right to the (firstborn’s double share of) the estate; also, who even knows whether prior to the giving of the Torah it was customary that the firstborn received a double share of the inheritance. The benefit of the birthright at that time was apparently a sign of virtue and the right to carry on the family name (literally, “to rise to his father’s name”.) The scripture already stated, “through Isaac your heirs will be named” (with regards to Abraham, Bereishit 21:12) and our sages learned “in Isaac” and not “all of Isaac,” meaning that the one who holds on to Isaac’s (righteous) ways has the pedigree to carry on the family name. After (the sale) Esau went out to a bad culture that very day, and therefore to Esau there was no difference whether he had the birthright or not, since how could he rightly be called “firstborn” if he couldn’t be called (Isaac’s) “son” (as a result of his decision to engage in bad behavior.) The only benefit to Esau in having the birthright was to deprive Jacob of it so that he did not have the birthright; Esau so no positive benefit for himself in it. That is the reason Jacob asked Esau to sell it, since Esau did not lose anything in the sale and Jacob had benefit from the sale. This is also why Esau said, “why do I need the birthright” – he stated that it made no difference at all to him whether he had the birthright, since he had no desire at all to be (Isaac’s) son (i.e., to live up to the family name.) This is the reason the scripture states among the attributes of Israel, “Israel, my son, my firstborn.” (Shemot 4:22) Apparently, the word “firstborn” already implies “son” (so why the redundant language?) This language is coming only to repudiate Esau – that Israel has two positive attributes, “son” and also “firstborn,” whereas Esau was not content to spurn the birthright, he also spurned being Isaac’s son.

מכרה כיום, “Sell me effective immediately!” when the Talmud in B’rachot 32 states that a priest who has killed a person must not perform the priestly service in the Temple, the same applied during Avraham’s time when the priestly services were performed by the respective firstborn males of each family. The priests from the tribe of Levi were appointed only after the sin of the golden calf. An alternate exegesis: while it is true that a person is obligated to give honour to his older brother, the firstborn, no such rule exists when that firstborn is a wicked person. Yaakov no longer considered his brother Esau as worthy of being honoured. כיום, effective as of today;” Yaakov referred to the extent that the rules for the privileges of the firstborns exist now. He knew that in the future the “birthright” would not be subject to being “sold” by the one who had been born to it. An alternate exegesis: the word כיום refers to the monetary value of such a birthright at that time. Clearly it had very little value as so much could happen before the present owner of it could ever make use of it. [Esau’s reference to his impending death in a hunting accident being a distinct possibility makes sense then. Ed.]

מכרה כיום, “sell to me as of today!” Yaakov refers to the value of Esau’s birthright as of that day, and offers to pay that price. Seeing that the value is completely potential, Esau not knowing if Yaakov will outlive him or will outlive his father, the price must surely be minimal. In either of those two events the birthright would be completely without any value.

SELL ME. Mikhrah (sell me) is vocalized with a chirik, (Mikhrah (sell me) is an elongated imperative, the usual imperative of sell being mekhor. The rule in Hebrew grammar is that when a word in the kal follows the efol, vocalization of its elongated imperative is written with a kamatz katan, i.e., zekhor (remember) is elongated like zokhrah (Neh. 5:19), and shemor (keep) to shomrah (Ps. 25:20). Hence mekhor should become mokhrah. I.E. points out that even though mekhor follows the efol conjugation, it is elongated as an efal. In the latter, the elongated imperative is vocalized with a chirik (Cherez).) like shilchah (send) in Send (shilchah) the lad (Gen. 43:8) and shikhvah (lie) in Lie (shikhvah) with me (Gen. 39:7. (These words are conjugated in the efal and are thus vocalized with a chirik in the elongated imperative.) The birthright refers to the double share of the father’s wealth which belongs to the first born. (Cf. Deut. 21:17.) Others maintain that the first born is always superior to his younger siblings in that they must rise before him and serve him as a son serves his father. (In other words Jacob did not buy the birthright because he wanted a double share but because the birthright had honorary significance. I.E. offers this interpretation either because he believes that Isaac was poor at this time and the double share was insignificant, or because the law of the double share of the first-born took effect only after the revelation at Sinai.)

ויאמר יעקב מכרה כיום, Jacob said: "Sell as of this day, etc." The word "as of today," needs amplification. There are aspects to the birthright which do not become effective until after the death of the father, and as such they are legally considered as דבר שלא בא לעולם, something the eventual existence of which is still subject to doubt. The claim to such things cannot legally be established on an "if and when" basis. Jacob added the words "as of this day" in order to make the sale legal at this time. This is in accordance with Baba Metzia 16 and Choshen Mishpat 211,2. When someone who is poor and does not have what to eat goes hunting and offers the proceeds of his hunt for sale adding that such sale be effective "today," the sale is valid. The reason for this is that the poor man desperately needs the proceeds from such a sale. The Geonim write that the word "today" is not critical to the effectiveness of such a sale. Even if the sale was to be effective the day after it would still be valid. The decisive criterion is the critical need for the proceeds of the sale. The only reason the Talmud mentions the word "today" is to exclude dates such as "after thirty days or longer." As long as the time stipulated for the sale to take effect is within one day so that the seller can assure his survival during this space of time he has met the important criterion. When Jacob said "כיום," he did not mean "today" but "in accordance with the rule applying to sales that take effect within a day. He saw Esau was very tired and weak and providing this food for him at that time was a matter of survival. Had Esau not been in a temporarily desperate situation the sale would not have been legal.

מכרה כיום את בכורתך לי, “sell me your birthright effective today!” At that time, the privileges connected with the birthright did not include a double portion in the father’s inheritance as was legislated in the Torah later on. The principal value of the birthright consisted in filling the father’s position of head of the family once the father passed away. It was more a position of honour than of immediate financial advantage. It also was accompanied by a certain amount of authority within the family, of course. According to Nachmanides, once the father had died, the firstborn would be in charge of the family’s estate. This is what Esau referred to when he said: “what good is the birthright to me as my pursuits will lead to my death,” i.e. I will never outlive my father to reap the benefits of my potential privileges. This then is the meaning of the sequence: “he ate, he drank, he went (on his way), i.e. Esau despised the birthright.” He demonstrated his lifestyle by the manner in which he negated the value of the birthright for him.

ויאמר יעקב מכרה כיום, the letter כ in the word כיום is known as the כ האמתי, a formulation we also encounter in Samuel I 9,13 כי אותו כהיום תמצאון אותו, “for truly today you will find him.” Other examples of this prefixכ being used to emphasise the truth of something are found in Numbers 11,1 and Proverbs 10,20, as well as in Hoseah 5,10. In our verse the letter כ means that Yaakov did not want Esau to sell him the birthright symbolically, but that he meant for a fully fledged legal transaction to be completed, his making a proper kinyan acquisition. [I believe this supports the view of our sages that what was at stake was not Esau’s share as a firstborn in an extra third of his father’s estate, something that at this point was only a potential claim as opposed to an actual claim, and therefore could not have been transferred legally in a binding manner. What was at stake were obligations a firstborn is duty bound to fulfill from the time he is physically and mentally capable of doing so. Yaakov felt that Esau was spiritually not equipped to perform such duties, hence he wanted to relieve him of them. Yaakov could not acquire the spiritual aspects of the birthright merely by pointing out to Esau that it was a burden for him anyway, as the position of the firstborn was something firmly entrenched in the culture of his time. Seeing that the world at that time was concerned with material wealth primarily, Yaakov had to compensate Esau according to the terms other people would understand as being appropriate. Ed.] In spite of Yaakov compensating his brother Esau in “real” terms for something to which his claim was thus far only potential, he was punished for initiating such a sale because he had upset the norms of civilised society by doing so. The fact that Esau rose to great prominence and distinction and hardly seems to have suffered any disadvantage for the deal Yaakov offered him, did not exonerate Yaakov from trying to upset the norms of society. [this view, i.e. that Yaakov paid Esau with money, not with a dish of lentils, is supported at least in part by Ibn Ezra. Ed.]

SELL ME THIS DAY (‘KAYOM’) THY BIRTHRIGHT. “I.e., as this day. (“As this day.” Our text of Rashi reads: “Ketargumo (Explain it as the Targum rendered it), ‘as this day.’” Rashi now proceeds to interpret the Targum to mean, “just as this day is certain, etc.”) Just as this day is certain, so make me a binding sale.” This is Rashi’s language. The literal meaning of the word kayom is “at this time,” just as: But stand thou still at this time (‘kayom’), that I may cause thee to hear the word of G-d; (I Samuel 9:27.) At this time (‘kayom’) you shall find him; (Ibid., Verse 13.) Let the fat be made to smoke at this time (‘kayom’); (Ibid., 2:16.) But unto us belongeth confusion of face, as at this day (‘kayom’). (Daniel 9:7.) It would appear from the opinion of Onkelos (Since Onkelos, the author of the Targum, added the word dilhein, it would appear from this, etc.) that because the sale of the birthright was to take effect after the death of his father Isaac, he [Jacob] said, “Sell me the birthright, with the sale to take effect on whatever day [our father’s death] may occur.” (Ramban’s intent is as follows: Since Esau would not possess the birthright until after Isaac’s death —(see Ramban further, Verse 34, that the birthright carried with it no distinction except after the passing of the father)— if he were to attempt to sell it effective immediately, the sale would not be valid. But in this way, having stipulated “whenever that may be,” even though the death of Isaac and the subsequent acquisition of the birthright by Esau have not yet occurred, the sale by Esau is nevertheless valid since Jacob stipulated “whenever that may be.” See my Hebrew commentary, p. 145.) This is a typical usage of lahein in the Aramaic language: “Wherever (lahein) are you going?” (Yerushalmi Berachoth II, 8: lahein yeizil lei.) This means, “To what place are you going?” This is derived from the expression, “Whatever (hein) you let me know.” (Yalkut Shimoni Ezra 10:3.) Similarly in Bereshith Rabbah, Parshath Vayishlach, (Bereshith Rabbah 78:1.) “Wherever (velahein) are they going?” (Our Bereshith Rabbah reads: ule’an atun azlin. See, however, Theodore’s edition of this Midrash, p. 906, where he quotes from manuscript, velahein, as Ramban has it.) is derived from the expression, “Whatever (hein) is broken.” (Bereshith Rabbah 78:1.) This is their (Those conversing or writing in the Aramaic language.) customary usage of language in many places. And in the book of Daniel this form appears with a patach (That is our kametz.) under the letter lamed, similar in meaning to the word ilahin (which): Which ‘lohin’ the angels whose dwelling is not with flesh; (Daniel 2:11.) whatever (“Whatever, you do, O king….”) (‘lohin’), O king, let my counsel be acceptable unto thee. (Ibid., 4:24.) Now Onkelos translated the Hebrew word zulathi as ilahin (Deuteronomy 1:36. Zulathi Caleb (excepting Caleb) is translated by Onkelos as elahin Caleb. To the Aramaic root lahin which appears in the book of Daniel — (see my Hebrew text, p. 145 line 2 from bottom, covering Notes 53 and 55 here) — Onkelos added the letters aleph and yod, thus making it elahin. The intent of Ramban is to indicate that it should not surprise us that Onkelos added a dalet in the text before us, thus making it dilhein, for just as the original word hen was augmented to become lahein so he further expanded it to read dilhein. (Aboab.)) its meaning being as the two words, ila hin. Now in carefully edited texts of Onkelos I found the reading, kayom dilhei. This conforms with my interpretation, for hei in their language (Aramaic.) means “which,” as it is said in the Talmud: “Which (hei) Rabbi Meir?” (Baba Kamma 99b.) “Which (hei) Rabbi Yehudah?” (Baba Bathra 141a.) and others. It is possible that Onkelos understood the word kayom (as the day) as if it were bayom (on the day). The verse would then be stating, “Sell the birthright to me on the day it will come into your possession.” We find such usage of the letter kaf elsewhere: As (‘Ka’asher’) they go, I will spread My net upon them, (Hosea 7:12.) meaning ba’asher (wherever they go) rather than “whenever they go.” Similarly, And for the blood (‘kidmei’) of thy children that thou didst give unto them; (Ezekiel 16:36. Ve’kidmei is to be interpreted as ubidmei (and in the blood).) For I have spread you abroad as the four (‘ke’arba’) winds of the heavens. (Zechariah 2:10. Ke’arba is here to be interpreted as be’arba (in the four).) And some scholars say (Quoted by R’dak in his commentary in the name of his father. It is mentioned in Pesikta Zutrata, and a reference to it is also found in Bamidbar Rabbah 6:2.) that the price for the birthright was not the pottage at all. Rather, Scripture tells that when Esau, being faint, desired to eat, Jacob said to him, “Sell me your birthright for money and then eat,” and Esau, in his haste for food, answered him, “What is this birthright to me? It is sold to you.” He then swore to him upon it, and they sat down to eat and drink. Scripture however did not reveal the price. I do not agree with this interpretation.

מכרה כיום, meaning: “immediately!” Sell me your share of the birthright which you are entitled to from our father’s estate which I will give you. After that I will give you to eat as proof of the sale and as confirmation. We find a similar transaction in Genesis 31,46 where Yaakov and Lavan ate in order to confirm their non-aggression pact.

מכרה כיום SELL ME THIS DAY (literally, like the day) — Explain it as the Targum renders it “as this day”: just as this day is certain, so make me a sure sale.

בכרתך THY BIRTHRIGHT — Because the sacrificial service was then carried out by the first-born sons, Jacob said, “This wicked man is unworthy to sacrifice to the Holy One, blessed be He” (Genesis Rabbah 63:13).

כיום siehe zu 21, 23.

מכרה כיום, seeing that as of now all your interests are focused on your work so that you are so tired that you cannot even recognise a dish of lentils for what it is, there is no question that you would not have the time or energy to perform the duties involved in the obligations associated with being a firstborn

Jacob said: Just as you have a request from me, I too have something to ask of you. Sell me your birthright this day, meaning now.

מכרה כיום, “sell me as of this day!” Rashi understands the word כיום as describing the transaction about to take place to be as clear and beyond misunderstanding as daylight, which illuminates everything clearly. The plain meaning of the word is: “immediately,” as, for instance in Samuel I 2,16 קטר יקטירון כיום את החלה, “let me first burn the fat presently, etc.” Onkelos, taking into account that the sale under discussion will become effective only after Yitzchok’s death, understands the word כיום to mean “as and when, with retroactive closing date as of today.” Some commentators understand Yaakov as saying that the sale, trade, will be effective only today when you are close to death. It is appropriate that you receive some of this dish now for once you have died the entire inheritance of our father will automatically come to me. Esau admitted that Yaakov was right and proceeded to gulp down the red dish. The major problem with the whole transaction is that a birthright has never been understood as something that can be acquired or disposed of by selling and buying. What kind of procedure represents the transfer of the object being sold to the buyer, i.e. what מעשה קנין is there possible? If the object of the sale was the double share of the father’s inheritance decreed by the Torah for the firstborn, we have learned that if someone says “I sell you what I will inherit from my father,” that such a declaration is legally quite meaningless. (Baba Metzia 16) Some resolve this problem by saying that seeing Yaakov should by rights have been the firstborn as he was formed out of Yitzchok’s first drop of semen, and that Esau was born first only because he pushed himself ahead at the time of the delivery, he did not even need to make a קנין, act of acquisition, for something which rightfully was his in the first place. We do not think that this argument is tenable, as the Torah specifically calls the “first born” the one that emerges first from the mother’s womb. (Exodus 13,2) Others hold that Yaakov was convinced that his father was going to deed him all his belongings during his lifetime, just as Avraham had deeded all his belongings to Yitzchok during his lifetime. He would do so in order to forestall any legal protest by Esau when the time came. Still other Rabbis claim that the word בכורתך did not refer to inherited wealth at all, but to the dignity, the standing among his peers that the senior brother usually commands. Yaakov wanted to trade the dish of lentils he was about to give to Esau for that intangible symbol of dignity. Still other sages say that all Yaakov was about to buy from Esau was anything that he might inherit from his father on this very day, (if his father were to die on that day). If so, such a sale would be legally valid. Yaakov used the words מכרה כיום to clarify that legal point. When hearing this, Esau said: ”what good is the birthright to me that you want to buy from me only what might accrue to me this day, seeing that I am not going to outlive my father anyway, you might as will buy my future share in any birthright also.” This is why the Torah testifies in a line later on that Esau displayed his disdain for the birthright. (verse 34) In any event, seeing that the part of the transaction described by Yaakov with the words מכרה כיום was legally valid, any codicil, such as proposed by Esau, would be valid also. Esau seized upon that point later on when he accused Yaakov of ויעקבני זה פעמים (27,36) referring to the fact that Yaakov had tricked him into this codicil, something that would not have had legal standing but for his having first agreed to the sale of limited duration, i.e. מכרה כיום. My late father, the רא'ש of blessed memory, seized on this detail to rule that when someone sells something to one’s neighbour which is not subject to regular methods of acquisition, such as “what I am going to inherit from my father,” or “a loan which I have outstanding for repayment with X and secured only by an oral promise to repay,” both objects not subject to sale in the accepted sense of the word, and the seller adds an oath to his verbal sale, such a sale has become valid, and the court can enforce the terms of the sale from the seller due to the seller having obligated himself by oath. This is all derived from the pains Yaakov took to legalise the sale for the day on which it was concluded by adding the words “swear it to me,“ to Esau.

And this explanation is forthcoming in the words of our sages of blessed memory (Bava Bathra 16b) to the effect that on that day Abraham had died and Jacob was cooking a lentil dish for the mourner's meal. Esau, it seems, was not present at Abraham's demise at all, his eye had shed no tear for his death, and his heart had not broken over Isaac's mourning, but he related to them heartlessly and shamefully and pursued his frivolities in the field. Even when he chanced to come home and found Jacob busy preparing the mourner's dish for his father, he did not sit down, as was the custom, to nod his head in woe and to console, but he shouted out in the manner of the carousers (Genesis 25:30): "Pour me some of this red, red stuff!" That is, I'll open my mouth, and you pour it down! (as Rashi explains). And when Jacob saw him thus abhorrently demeaning his fathers, he was extremely pained that Isaac's honor should be more deeply stamped upon Esau than it was upon himself. For the respect due the elder son by the younger derives from the father's image being more deeply stamped and impressed upon the former in point of his being "the first of his strength." For this reason the younger brother is required to honor the elder, as our sages have explained (Kethuvoth 103a). But if Esau demeaned his fathers, how could their honor be more deeply impressed upon him than upon Jacob! For this reason, Jacob, seeing the evil of his ways, said to him: Because I consider my fathers the crown of my glory, and because (49)"As this day" I relate to them more deeply than you do (Genesis 25:31): "Sell as this day your birthright to me." That is, let our relationship to our father in the days to come be as it is this day. For it is not right that you walk around all day with the stench of your field and I follow in the footsteps of our father, and yet, whenever you feel like it, you vaunt yourself, saying that our father's name is more deeply impressed upon you than upon me.

"And Jacob cooked pottage." In the name of Rabbi Acha, Rabbi Ba said that the nature of the world never changes. Come and behold, it is written, "And Jacob cooked pottage (Heb. נָזִיד)," as in the verse "they dealt (Heb. זָדוּ)" (Shemot 18:11), which was translated into Aramaic as "they thought." It means that the heart thinks of and contemplates Torah, which represents the knowledge of its Creator. Thus, it is written, "and Esau came from the field, and he was faint" (Beresheet 25:29). It is the nature of the liver to go out hunting and swallow with its mouth. If it does not find any prey, it becomes tired and says to the heart, 'Before you think of the words of Torah, think of eating and drinking to nourish your body.' This is the meaning of the verse, "and Esau said to Jacob 'Give me to swallow, I pray you, of that red pottage,'" for it is my way to swallow the blood and transmit it to the other parts; "for I am faint," without food and drink. And the heart replies, 'Give me the first and choicest of whatever you swallow, give me your birthright,' this is the meaning of "Sell me this day your birthright" (Ibid. 31). That is, swear by your desire. As the heart contemplates food, the liver swallows. If it were not for the heart, longing and thinking about food, the liver and other organs would not be able to swallow. As Rabbi Yosi said, This is the way of slaves, who do not to eat before their master.

“Take the Levites in place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord” (Numbers 3:45). “Take the Levites…” – our Rabbis said: Why did the Holy One blessed be He command to redeem the firstborn of Israel with the Levites? It is because initially the firstborn were performing the sacrificial service, until the tribe of Levi arose, as our Rabbis taught: Until the Tabernacle was established, private altars were permitted and the sacrificial service was performed by the firstborn. From the establishment of the Tabernacle, private altars were prohibited and the sacrificial service was performed by the priests. ( Zevaḥim 112b.) Know that the firstborn were sacrificing until the tribe of Levi arose; take proof from the beginning of the creation of the world. Adam the first man was the firstborn of the world. When he sacrificed his offering, as it is stated: “May it please the Lord more than a bull with horns and hooves” (Psalms 69:32), he donned the vestments of the High Priest, as it is stated: “The Lord God made for Adam and for his wife hide tunics, and clothed them” (Genesis 3:21). They were praiseworthy garments, and the firstborn would perform the service in them. When Adam died, he bequeathed them to Seth. Seth gave them to Methuselah. When Methuselah died, he bequeathed them to Noah. Noah arose and sacrificed an offering, as it is stated: “He took from every pure animal…[and offered up burnt offerings]” (Genesis 8:20). Noah died, and he bequeathed them to Shem. Was Shem the firstborn? Was it not Yefet who was the firstborn, as it is stated: “Brother of Yefet the eldest” (Genesis 10:21)? Why, then, did he bequeath them to Shem? It is because Noah foresaw that the line of the patriarchs would be established from him. Know that Shem would sacrifice, as it is stated: “And Malkitzedek (Commenting on this verse, Rashi quotes a midrash (perhaps from Bereshit Rabba 56) that identifies Malkitzedek with Shem the son of Noah.) king of Shalem…[he was a priest of God the Most High]” (Genesis 14:18). Was priesthood granted to him? Priesthood was not given until Aaron stood. What is it that it says here: “He was a priest”? It is because he would sacrifice like priests. Shem died, and he bequeathed it to Abraham. Was Abraham the firstborn? Rather, because he was righteous, the birthright (I.e., the status of firstborn.) was passed to him and he sacrificed, as it is stated: “He offered it up as a burnt offering in place of his son” (Genesis 22:13). Abraham died, and bequeathed it to Isaac. Isaac arose and gave it to Jacob. Was Jacob firstborn? It is, rather, that you find that Jacob took it from Esau cunningly. He said to him: “Sell me your birthright today” (Genesis 25:31). Do you think, perhaps, that it was for nothing that Jacob said to Esau that he should sell him the birthright? No. It is, rather, that Jacob sought to sacrifice, but he could not because he was not a firstborn. Esau said: What do I want with this birthright, as it is stated: “Esau said: Behold, I am going to die, [and why do I need a birthright]” (Genesis 25:32). At that moment, Ezekiel’s prophecy applied in his regard and said to him: “Surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Did he not kill several righteous men, did he not kill several pious men, and it says: “Surely, you hated blood, and blood will pursue you”? Rather, he said to him: ‘Surely, you hated the blood of an offering,’ as he was firstborn, and the firstborn sacrifice. Therefore, “blood will pursue you.” At that moment, when Jacob acquired the birthright, he began sacrificing, as it is stated: “God said to Jacob: Arise, ascend to Beit El…and make there an altar…” (Genesis 35:1). Likewise, when Moses sacrificed at Sinai, it was the firstborns who sacrificed, as it is stated: “He sent the lads of the children of Israel, [and they offered up burnt offerings]” (Exodus 24:5). Who are the “lads”? They were the elite of the firstborn. “They offered up burnt offerings” – you learn that no person would sacrifice other than the firstborn. When Israel performed that deed, (They sinned with the Golden Calf.) they said: Let the firstborn come and sacrifice offerings before it, as it is stated: “They arose early the next day, and they offered up burnt offerings and they presented peace offerings” (Exodus 32:6). God said to them: ‘I promoted the firstborn, and I rendered them prominent in the world, but they rejected Me and arose and sacrificed before the calf. I will remove the firstborn and bring in the children of Levi.’ Therefore, God said to Moses that he should count them, as it is stated: “Count the children of Levi” (Numbers 3:15). Rabbi Yehuda HaLevi said: Who whispered to you that God removed the firstborn from sacrificial rites and appointed the children of Levi, as it is stated: “Take the Levites”? In place of whom? “In place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord.” The Rabbis said: To what is this matter comparable? To a provincial money changer regarding whom a matter of corruption was attributed. The king knew, and said to his governor, ‘remove him and appoint another in his place.’ Nevertheless, that money changer is found to be obligated to repay a debt. The king said: Let the one who inherited his place repay his debt. So, the firstborn were prominent in the world, but arose and sacrificed before the calf. God said: Let the firstborn depart, and let the children of Levi enter. Nevertheless, the firstborn incurred liability to be eliminated. God said: Let the Levites come and redeem them. Therefore, you find the Levites redeeming the firstborn. That is what is written: “Take the Levites…” “And the animals of the Levites in place of their animals” – because priests and Levites are exempt from redeeming their firstborn, the firstborn of man and the firstborn of a donkey, [the latter of] which is likened by the verse to the firstborn of man, as it is written: “However, you shall redeem [the firstborn of man], and the firstborn of an impure animal you shall redeem” (Numbers 18:15). But they are not exempt from [redeeming] the firstborn of a pure animal, as it is sacred. What is, “the Levites shall be Mine, I am the Lord”? I am trustworthy to pay them a good reward because they sanctified My Name at the time of the calf.

“Jacob said: Sell me your birthright this day” (Genesis 25:31). “Jacob said: Sell me…this day” – he said to him: ‘Sell me one day (The one day is the length of God’s day, based on an interpretation of the verse: “One thousand years in Your eyes are like yesterday [keyom etmol]” (Psalms 90:4).) of yours.’ Rabbi Aḥa said: Anyone who knows how to calculate the days of the exile will find that Jacob sat one day in tranquility in the shadow of Esau. “Esau said: Behold, I am going to die, and why do I need [lama zeh li] a birthright?” (Genesis 25:32). “Esau said: Behold, I am going to die” – Reish Lakish said: He began cursing and blaspheming. “Lama li” (That would have been enough to convey his rhetorical question: “Why do I need a birthright?”) is not written here, but rather, “lama zeh li.” It teaches that he denied: “This is [zeh] my God” (Exodus 15:2). Another matter, “behold, I am going to die” – as Nimrod was seeking to kill him because of that garment that had belonged to Adam the first man. When he would don it and go out to the field, all the beasts and the birds in the world would come and gather near him. “Jacob said: Take an oath to me this day, and he took an oath to him, and he sold his birthright to Jacob” (Genesis 25:23). “[Jacob] said: Take an oath to me” – what did Jacob our patriarch see that led him to dedicate himself to acquiring the birthright? It is as we learned: until the Tabernacle was established, private altars were permitted, and service was performed by the firstborn. From the time that the Tabernacle was established, private altars were prohibited, and service was performed by the priests. (Zevaḥim 112b.) He said: ‘Will this evil one stand and sacrifice?’ That is why he dedicated himself to acquiring the birthright. That is what is written: “For I will render you blood, and blood will pursue you; surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Rabbi Shmuel bar Naḥman said: This is the blood of birthright and offerings. Rabbi Levi said: This is the blood of circumcision. The Rabbis said: You hated a person’s blood in his body. That is what is written: “He loved curses, and they will now come upon him. [He had no desire for blessing, and it will now be far from him]” (Psalms 109:17). Rabbi Levi said in the name of Rabbi Ḥama: “He had no desire for blessing” – and no desire for birthright. Rabbi Huna said: This is the blood of the offerings, as it is called blessing, just as it says: “You shall craft for Me an altar of earth…[in every place where I mention my name, I will come to you and I will bless you]” (Exodus 20:21).

(Gen. 25:31:) THEN JACOB SAID: SELL ME YOUR BIRTHRIGHT FOR TODAY. He said to him: Are you requesting my birthright? Do you request my share in the world to come? He said to him: I do not know whether you have a share in the world to come, but sell me the birthright since it is public knowledge (Rt.: PRSM; cf. Gk.: parresia (“boldness of speech”).) FOR TODAY. SELL… FOR TODAY (KYWM): R. Aha said: Whoever knows how to {reply} [calculate] properly, knows that Israel received < the birthright > in this world only for a thousand years, because a day (YWM) for the Holy One is a thousand years. It is so stated (in Ps. 90:4): FOR A THOUSAND YEARS < IN YOUR EYES ARE LIKE THE DAY (KYWM) WHICH IS YESTERDAY >. (The Israelites knew only a millennium of true independence. See also Gen. R. 63:13.)

(R. Jochanan) asked him: Hast thou never learnt to read the Shema', or the Tephillah, or the Grace after meals? He replied to him: No. He arose and (R. Jochanan) taught him the three (prayers). (Again) he sat down and wept. (R. Jochanan) said to him: My son, why dost thou weep? He replied: Because I desire to learn Torah. He (thereupon) taught him two rules (of the Law) every day of the week, and on the Sabbath (Eliezer) repeated them and assimilated them. He kept a fast for eight days without tasting anything until the odour of his mouth attracted the attention of R. Jochanan ben Ẓakkai, who directed him to withdraw from his presence. He sat down and wept. (R. Jochanan) said to him: My son, why dost thou weep? He rejoined: Because thou didst make me withdraw from thy presence just as a man makes his fellow withdraw, when the latter is afflicted with leprosy. (R. Jochanan) said to him: My son, just as || the odour of thy mouth has ascended before me, so may the savour of the statutes of the Torah ascend from thy mouth to Heaven. He said to him: My son! Whose son art thou? He replied: I am the son of Hyrḳanos. Then said (R. Jochanan): Art thou not the son of one of the great men of the world, and thou didst not tell me? By thy life! he continued, This day shalt thou eat with me. (Eliezer) answered: I have eaten already with my host. (R. Jochanan) asked: Who is thy host? He replied: R. Joshua ben Chananjah and R. José the Priest.

Even when Esau wanted some of Jacob's soup, נזיר, prior to the transaction involving the sale of the birthright, it was Esau who practiced extreme deception as Rashi explains (25,29). Rashi says that the dish consisted of red lentils. How did Rashi know this? Or, at least, who told Rashi this? Rashi was not in the habit of making such a statement without quoting his source!

בין הערבים יקטירנה, “he shall bring it up in smoke in the afternoon.” It is a well known fact that the fragrance of incense burned in the late afternoon lingers longer than its counterpart burned in the morning. This is already referred to in Psalms 141,2: “take my prayer as an offering of incense, my upraised hands as an evening sacrifice.” David emphasizes that which is offered in the afternoon/evening. When referring to his offering he did not mention such offerings as sin-offerings or guilt-offerings or even burnt-offerings, but asked G’d to look kindly on his offering of incense. All the other offerings are in expiation of some sin, even sins committed only in one’s thoughts and never carried out which are atoned for by the עולה, the burnt-offering. The incense offering has no connotation of sin associated with it at all. David asked that his prayer be accepted by G’d as if it had been incense. This is also why he said in the verse following שיתה ה' שמרה לפי, “O Lord set a guard over my mouth.” I believe that the word שיתה belongs together with the word לפי, as if David had said: שיתה ה' לפי, שמרה לפי, he meant that G’d should put suitable words in his mouth. David thereby alluded to what G’d had said to Moses in Exodus 4,11 מי שם פה לאדם, “who has provided man with a mouth?” David requested that G’d help him not to utter words which are not appropriate. This is the meaning of the latter half of the verse in Psalms 141,3 נצרה על-דל שפתי, “set a watch at the door of my lips.” The word דל is short for דלת שפתי. The idea of a mouth having a door is already described in Micah 7,5 where the prophet says שמר פתחי פיך, “be guarded in your speech.” He used the word פתח to describe the mouth which opens and closes just like a door. G’d uses similar language in Job 41,6 saying of Leviathan: דלתי פניו מי פתח, “who can pry open his face?” The word נצרה in Psalms 141,3 is in an imperative form just like מכרה in Genesis 25,31, or in Genesis 43,8 when Yehudah told his father Yaakov שלחה הנער אתי, “send the lad (Binyamin) with me!” The dagesh in the letter צ of the word נצרה is merely for aesthetical purposes to make the reading of the word more pleasant-sounding. It is similar to the dagesh in Exodus 15,17 in the letter ק of the word מקדש of the line מקדש ה' כוננו ידיך. It results in doubling the sound. The psalmist could have written נצור just as easily as he wrote נצרה. Concerning the words משאת כפי מנחת ערב, “my upraised hands as a gift of the evening,” David requests here that his prayer at this time be even more welcome to G’d than an offering of incense in the morning. The reason he describes his prayer as “his outstretched palms,” is to compare it to the incense which is born on one’s hands, having in mind Leviticus 16,12: “and his cupped handfuls of finely ground incense.” Another thought David may have had in mind when he referred to מנחת ערב may have been related to the meaning of the word ערבות, “pleasing,” as in Maleachi 3,4, וערבה לה' מנחת יהודה וירושלים, “then the offerings of Yehudah and Jerusalem will be pleasing to the Lord, etc.” Seeing that of all the sacrifices none is as welcome to G’d as the incense, its smoke begins to rise heavenwards immediately it is placed on the altar. This is why at the beginning of this hymn David describes it as קראתיך חושה לי, “when I call You hasten to me.”

כנגדו, she should be constantly present to attend to his needs; the prefix letter כ is to be understood as in Samuel I 9,13 כהיום, and as in Numbers 11,1 כמתאוננים, and as in Hoseah 5,10 כמסיגי גבול, in all of which instances the letter כ serves to emphasise what follows. (compare Genesis 25,31 where Yaakov insists that the sale of the birthright be effective immediately with the words כיום, “as of today”) Other explanations of the word כנגדו are that if and when her husband would embark on a sinful path of action, it would be woman’s task to prevent him from doing so by opposing it; these are familiar to all my readers, I am sure. The basic difference between man the species and woman his mate who were not initially created as two separate individuals as opposed to all the other living creatures, is to distinguish him favourably from all those other creatures. It draws attention to the fact that man is made from superior raw materials, and that as opposed to the other creatures among whom the male does not enjoy an advantage over the female, man, i.e. the male of the human species, does enjoy such an advantage. The male of the human species enjoys a position of authority vis a vis his female counterpart. The reason that he enjoys this right is the fact that woman is –after all- one of his own original limbs, and a person does have control over the various parts of his body. Seeing that the male of the human species had been the principal creation, woman became an adjunct to him, so that it is logical that man possesses superior strength to woman, and that also the power of his intellect is more manifest than that of his female counterpart.

That his intentions. . . are peaceful — just as this sun. . . The Re’m was puzzled why Rashi cited the Mechilta, [which says that the sun is an allegory for peace,] and ignored the Baraisa in Sanhedrin 72a, which says: “If it as clear to you as the sun that his intentions towards you are peaceful. . .” For according to the Baraisa, the sun is an allegory for the issue being clear, not for peace. [To resolve this,] it seems that Rashi was answering a question: [If the simple meaning of the verse is as the Baraisa said,] why does the verse not say, “If it shines on him like day,” or simply “day,” as in, “Sell, as the day, your birthright to me” (Bereishis 25:31)? This would have meant that the issue is clear. Therefore Rashi explains [the verse according to the Mechilta:] “Just as the sun represents peace. . .” Yet you might object: Why does Rashi cite the Mechilta, [which does not follow the plain meaning of the verse either]? The answer is: The Mechilta is close to the verse’s plain meaning, and also resolves various difficulties in the verses.

Yaakov said, As of this day [Like this day], sell your birthright to me.

And Jakob said, Sell today, as (on this very) day, what thou wouldst hereafter appropriate, thy birthright, unto me.

הנה אנכי הולך למות, “here I am going to die;” (prematurely) the inheritance of the land of Israel promised by G-d to Avraham is linked to the birthright. Seeing that it will not be realised until after 400 years as G-d had told Avraham, (15,13) and seeing that Esau did not expect to live that long, of what benefit was the status of being the firstborn to him personally? What could he possibly lose by trading that status for a hot meal at this time? ולמה זה לי הבכורה, “what good is this birthright for me?” Esau means that if he could be assured that he would live that long he would not entertain the thought of selling his birthright, but since G-d Himself had told his grandfather that this would come true only in the fourth generation [and Avraham had therefore been able to make a pact of non aggression with Avimelech covering the next three generations, Ed.] he could sell such an entitlement for next to nothing. His own life was in danger daily due to his vocation as a hunter. In the very best set of circumstances his claim to the Land of Israel could only become of interest after their father Yitzchok had died. [Yitzchok was only 175 years old when this conversation took place. Ed.]

ויאמר עשו הנה אנכי הולך למות, Esau said: “seeing that I am likely to die young (due to my lifestyle), I am willing to sell my birthright for a mess of pottage, seeing it is only an intangible asset. In light of these considerations, I might as well sell it to you.”

[BEHOLD, I AM AT THE POINT TO DIE.] He was daily exposed to danger when he went out hunting, as an animal might kill him. Thus there was a possibility that he would predecease his father.

ויאמר עשו, it is not clear whether the Torah records Esau’s reflections on Yaakov’s demand, something Esau did not articulate, or whether Esau told Yaakov in so many words that the birthright was of no value to him as he did not expect to live long enough to benefit from it

הנה אנכי הולך למות, I am going into the forest day after day to hunt in an area full of bears, lions and other ferocious beasts, and I am risking my life on a daily basis. What point would there be in my waiting until our father dies and I get my share of the birthright? This is the way my father Rabbi Meir interpreted Esau’s words in this verse. This is the meaning of “Esau despised the birthright.” (verse 34).

הנה אנכי הולך למות BEHOLD I AM IN PERIL TO DIE — The birthright is something unstable, for not always will the sacrificial duties be performed by the first-born, for the tribe of Levi will assume this. Further Esau said: What is the nature of this Service? Jacob replied, “Many prohibitions and punishments and many acts involving even the punishment of death are associated with it — just as we read in the Mishna, (Sanhedrin 22b): The following priests are liable to death: those who carry out their duties after having drunk too much wine and those who officiate long-haired. He said: If I am going to die through it, why should I desire it.

הולך למות, through the excessive fatigue and exertion associated with my vocation.

Said Eisov: “What is the nature of this Service?” If he said it due to hunger, he should have said, “I am dying,” [rather than, “I am going to die”].

And Esau said: Behold, I am going to die; I am so tired that I feel that I am about to collapse. For what do I need a birthright? Even if some sort of financial benefit will accrue from the birthright, it will be actualized only in the distant future, and Esau the hunter is not a calculating individual who makes long-term plans.

“Esau said, I am at the point of death, so what use is my birthright to me?” [25:32]. Jacob said: sell it to me, as clear and certain is the day, so certainly sell me your birthright. Jacob said: it is not just that the evildoer Esau should bring the offerings, because the offering of sacrifices was done by the firstborn. Esau said to Jacob: a person can be killed through the offering of sacrifices, like when he goes bareheaded or when he is drunk and brings his offerings, he is worthy of the death penalty. Therefore, Esau said: I do not want the birthright. (Rashi, Genesis, 25:32.) Bahya writes. Esau said: what will the birthright do for me? The custom was in ancient times that after the father’s death, the firstborn had great honor from the other children and sat in his father’s place. Esau said: what good is the honor if I have to wait for the honor to come only after my father’s death. Who knows who will die first, particularly since I go every day to hunt wild animals that might kill me first? (Bahya, Genesis, 25:31.) “There was a famine in the land … the Lord had appeared to him and said, do not go down to Egypt” [26:1–2]. There was a famine in the land and Isaac went to Abimelech, king of the Philistines, in Gerar. The Holy One appeared to Isaac and said to him, do not go to Egypt. You are not like your father who went to Egypt out of hunger, but you were a sacrifice on the altar. Therefore, you should not go to Egypt, which is outside the land of Israel. (Rashi, Genesis, 26:2.)

"Hal'itehu (This verb occurs but once in Scripture in Genesis 25:30: “Hal’iteni min ha-adom ha-adom ha-zeh -- Pour into me, I pray thee, some of this red, red [pottage].” Ibn Ezra comments that the term “hal’iteni” connotes “eating.” The various English translations render the phrase “Let me swallow” or “Let me gulp.” Neither of those translations captures the hif’il, or causative, voice of the verb. The Soncino translation of the talmudic dictum is “Stuff the wicked.” The Bet Yehudah Yiddish-language translation of the passage renders the phrase as “Pour into me.” See also Bereshit Rabbah 63:30. That translation was originally preferred by this writer as most accurately capturing the nuanced meaning of the text. However, felicity of English style prompts translation as “Gorge the wicked.”) la-rasha ve-yamot (R. Judah Shaviv, Teḥumin, X (5748), p. 157, note 3, suggests that the phrase “until he dies” is a reference to Esau’s exclamation “Behold I am about to die” (Genesis 25:32) in conjunction with his demand “Pour into me.”) – Gorge the wicked and let him die" is formulated as a principle of comportment by the Gemara, Bava Kamma 69a, with regard to thieves who steal fruit yielded by a sapling within the first four years after it has been planted. The fruit of the first three years is entirely forbidden as orlah; the fruit that grows during the fourth year, known as neta reva'i, or, in the case of grapes, as kerem reva'i, must either be transported to Jerusalem and consumed within the walls of the city or redeemed by exchanging the fruit for coins which must then be expended for the same purpose.

(6) Esau's concept of the birthright and its values may not have differed much from the way many Jews perceive the "feast of Leviathan." Some are willing to sell their claim cheaply, whereas others treasure it and would spend their life savings to assure themselves of their share in it. Since Jacob realized that although he treasured the value of the birthright, Esau considered it of trifling importance, he felt morally justified in swapping it for a nominal amount. The apparent urgency to complete the transaction (sell it to me this day!) may have been prompted by the realization that the next time Esau would be exhausted he might well be at the point of death, and the opportunity for this transaction might have disappeared forever. Since Esau had made it clear that he had many close encounters with death (Genesis 25,32), Jacob made it plain that under such circumstances, when no documents were at hand to record transfer of ownership, the least he required was an oral declaration of a binding nature. The sale was to become effective "as of now!" The Torah gives evidence that Esau had an opportunity to reconsider this rash decision when he was fully restored to his senses, i.e. after having eaten. Therefore, we are told, "He ate, he drank, he got up and he went about his business; he despised his birthright."

So, "SHE TOOK FROM THE TREE AND ATE." The Torah describes two considerations as having won out. 1) The external appearance of the tree was made the yardstick of what is good and what is evil. 2) The prospect of immediate pleasure outweighed the fear of the eventual harm. "Their eyes were opened and they were naked." This does not describe their embarrassment, which would not have been objectionable, and would have been the result of their having enjoyed the fruit of that tree. The awareness was a form of knowledge that they needed to maintain their image. In order to do this, expensive trimmings for one's exterior are required. They therefore quickly attempted to cover themselves so that they could prove themselves superior to the animals. (9) The Torah therefore does not state that they did this in order to cover their nakedness. This is also why no mention is made of their feeling ashamed when they heard the voice of G-d, only that they hid themselves out of fear, seeing that they had transgressed G-d’s commandment. Adam said "I heard Your voice and was afraid." To this G-d replied "who told you that you are naked?" (6) Had Adam and Eve eaten only from the trees whose fruit had been permitted, the feeling of shame would have necessitated covering only their private parts, would not have induced in them the feeling that they needed fancy clothing to prove their superior status. Only eating from the tree of knowledge could have accounted for that feeling. (7) Adam (man) added to his sin by blaming his wife, suggesting that because she had given him of the fruit, he had been bound to eat it. That is why G-d blamed him doubly now, saying 1) "Because you listened to your wife;" 2) "Because you ate." When our sages explain Psalms 69,32, "And this will please the Lord better than a bullock tossing its horns and showing its hooves," they say that this refers to the offering brought by Adam. The ox Adam offered had its horns protruding beyond his hooves. Split hooves are a sign of "purity" in an animal, and reconciliation with one's Maker is to be achieved by means of the sacrifice of a "pure animal" (or by words as described in Hoseah 14, who describes the bull as equivalent to lips). When such a reconciliation is attended by the claim that others are responsible for one's shortcomings, one distorts the concept of sacrifice. Adam did this by blaming his sin on his wife. Therefore, the Psalmist describes the signs of purity of his sacrificial bullock as having been obscured by its horns. Originally, the bull had only one horn, a sign of superior strength. It is the opinion of Rabbi Yehudah that a horned animal is more likely to gore, to cause damage. Therefore, it would have been most fitting symbolically to serve as the sin offering for Adam. Eve fell into the same trap as Adam by blaming the serpent for her sin. The serpent, being the last party involved in the episode, did not need to be asked by G-d. It was cursed by having its former superior height reduced till it became the lowliest creature, condemned to crawling on the ground. Since the serpent had tricked Eve into eating what held allure for the eye, it would henceforth subsist on a diet of things that looked like earth, i.e. held no allure for the eye. The ongoing enmity between man and the snake, with man seeking to smash the head of the snake, is another part of the curse decreed on the latter. Woman was cursed in matters specific to her function. When she fails to become pregnant right after marriage, both parties worry about her being barren. Her pain will be greater than that of man, since even when she bears children she is not certain of her husband's love. There is the discomfort of pregnancy and the pain of giving birth. Despite all this, man dominates her when it comes to marital relations. Since man was created first, and since the survival of the species depends on him (he is commanded to procreate, not she), she who was created later was clearly created for his benefit, and not vice versa. Woman's sex urge is therefore usually weaker than man's. As the Talmud says (Kidushin 2), "It is the way of a man to try and recover what he has lost (i.e. looking for a wife), it is not the way of the lost object (woman) to go looking for its owner." For this reason, man displays less embarrassment in matters relating to sex. Granted that the urge for physical contact is rooted in the animalistic within us, man nevertheless has the redeeming excuse that he needs to reproduce the species. Woman does not share this redeeming aspect of the sex urge. The comparison is similar to what Solomon has stated in Proverbs 6,31-32 when he compares people who steal because of need with people who steal because of greed. The curse upon man was greater, since as a direct product of G-d’s creative activity (He personally had equipped him with the soul of life), his conduct should have been on a far higher plane than even that of his wife. He was cursed in all "directions" of motion corresponding to the status of being a "living creature" par excellence which had been his prior to his sin. The four aspects of motion can be subsumed as defined by the answers to the questions 1) where to? 2) how? 3) how much? 4) motion itself. Scriptural references for the above are "Go for yourself from your country," i.e. "where to;" (Genesis 12,1). "He will keep going and cry" equals the "how"? (Psalms 126,6). "Continuing to grow in intensity," equals the "how much?" (Exodus 19,19). "Here I am going to die," equals the "motion itself," an example of when the very nature of the motion transforms the essence of the one who is in motion (Genesis 25,32). G-d said, "Because you listened to your wife" 1) "The earth is cursed," will not yield its fruit easily. Man is condemned to eat vegetables he has to grow and plant, since he had been too anxious to eat from the fruit of the tree for which he did not have to toil. 2) Only after having "sweated and toiled" will man be able to feed himself from now on. 3) "Until you die," i.e. until your travels take you from above the ground to your grave below. 4) "To dust you will return," you will dissolve into a multiplicity of particles (reference to how much, quantity). Instead of being a single integrated unit, you will disintegrate. 8) Originally, Adam had called Eve “ishah ", emphasizing her parity with man, i.e. ish. After the episode with the tree of knowledge, he called her chavah, emphasizing the female element within her, and the fact that she was the mother of all subsequent human beings. Between these two names, the two functions of woman are defined. On the one hand, as the eyshet chayil, woman of valor, she possesses all the ingredients that can raise her to the status of prophetess; on the other hand her function is to become a mother. A woman who fails to give birth, just like a man who is sterile, has not forfeited her major function in life, as is proven from Isaiah 56,3-5, "Let not the barren proclaim I am but a dried-out tree." We hold the view that man's major function is the performance of good deeds, something quite independent of procreation. If Jacob had been angry at Rachel for demanding children, else her life would not be worth living (Genesis 30,1-2), it was precisely for this reason. When the Talmud in Nedarim 64 states that of the four categories of people who are considered as dead, one is the group that have no children, the reference is only to their perpetuating their name on this earth. When woman conducts herself true to her purpose as helpmate to man, she also retains the name ishah. When, however, she acts as a hindrance, her function is reduced to that of the female part within her, i.e. she remains only chavah, mother. (9) G-d, in His kindness, covered their entire bodies with clothing, fulfilling a wish Adam had expressed already before that. G-d had waited for this request for clothing just as He had waited for the request of a suitable mate.

And Esau bethought himself of the path he had chosen for himself and answered (Ibid 32): "Behold, I go to die. Why, then, should this birthright be mine?" The meaning here is as follows: Good men always follow in the footsteps of their virtuous forefathers, as our sages have stated (Erchin 16b): "One should never abandon the 'trade' of his fathers." All this, so that he be called by the name of his fathers. And the opposite is the case with those who do not walk in the path of their fathers — he causes their name to be forgotten until their memory is almost obliterated. This is the intent of "I go to die…" That is, I have not chosen to follow the way of my fathers, whose glory is to dwell at home; but I love the life of the wilderness, to walk by myself to the lairs of lions and to hunt. What profit is there, then, in my fathers' name being conferred upon me if their ways are not my ways.

And Jacob saw that the selling of the birthright would be to Esau's shame and humiliation. He, therefore, said (Genesis 25:32): "Swear to me as this day." His intent was not that this bind Esau for fear of his soul. For one such as he would not be bound by a vow or any manner of oath. (Our sages have already said [Bava Bathra 16b] that Esau had perpetrated five transgressions on that day, one of which was denial of the Holy One.) But because he foresaw the possibility that the sale might be contested (the birthright accorded by such a father as Isaac not being barterable for money), he desired to confirm the sale through Esau's oath, so that no further litigation be necessary if Esau contested the transaction. (To this should be added the fact that it is the practice of the peoples to this very day to secure those transactions which have some inherent weakness by means of an oath on the part of the leaser or seller.)

“Take the Levites in place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord” (Numbers 3:45). “Take the Levites…” – our Rabbis said: Why did the Holy One blessed be He command to redeem the firstborn of Israel with the Levites? It is because initially the firstborn were performing the sacrificial service, until the tribe of Levi arose, as our Rabbis taught: Until the Tabernacle was established, private altars were permitted and the sacrificial service was performed by the firstborn. From the establishment of the Tabernacle, private altars were prohibited and the sacrificial service was performed by the priests. ( Zevaḥim 112b.) Know that the firstborn were sacrificing until the tribe of Levi arose; take proof from the beginning of the creation of the world. Adam the first man was the firstborn of the world. When he sacrificed his offering, as it is stated: “May it please the Lord more than a bull with horns and hooves” (Psalms 69:32), he donned the vestments of the High Priest, as it is stated: “The Lord God made for Adam and for his wife hide tunics, and clothed them” (Genesis 3:21). They were praiseworthy garments, and the firstborn would perform the service in them. When Adam died, he bequeathed them to Seth. Seth gave them to Methuselah. When Methuselah died, he bequeathed them to Noah. Noah arose and sacrificed an offering, as it is stated: “He took from every pure animal…[and offered up burnt offerings]” (Genesis 8:20). Noah died, and he bequeathed them to Shem. Was Shem the firstborn? Was it not Yefet who was the firstborn, as it is stated: “Brother of Yefet the eldest” (Genesis 10:21)? Why, then, did he bequeath them to Shem? It is because Noah foresaw that the line of the patriarchs would be established from him. Know that Shem would sacrifice, as it is stated: “And Malkitzedek (Commenting on this verse, Rashi quotes a midrash (perhaps from Bereshit Rabba 56) that identifies Malkitzedek with Shem the son of Noah.) king of Shalem…[he was a priest of God the Most High]” (Genesis 14:18). Was priesthood granted to him? Priesthood was not given until Aaron stood. What is it that it says here: “He was a priest”? It is because he would sacrifice like priests. Shem died, and he bequeathed it to Abraham. Was Abraham the firstborn? Rather, because he was righteous, the birthright (I.e., the status of firstborn.) was passed to him and he sacrificed, as it is stated: “He offered it up as a burnt offering in place of his son” (Genesis 22:13). Abraham died, and bequeathed it to Isaac. Isaac arose and gave it to Jacob. Was Jacob firstborn? It is, rather, that you find that Jacob took it from Esau cunningly. He said to him: “Sell me your birthright today” (Genesis 25:31). Do you think, perhaps, that it was for nothing that Jacob said to Esau that he should sell him the birthright? No. It is, rather, that Jacob sought to sacrifice, but he could not because he was not a firstborn. Esau said: What do I want with this birthright, as it is stated: “Esau said: Behold, I am going to die, [and why do I need a birthright]” (Genesis 25:32). At that moment, Ezekiel’s prophecy applied in his regard and said to him: “Surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Did he not kill several righteous men, did he not kill several pious men, and it says: “Surely, you hated blood, and blood will pursue you”? Rather, he said to him: ‘Surely, you hated the blood of an offering,’ as he was firstborn, and the firstborn sacrifice. Therefore, “blood will pursue you.” At that moment, when Jacob acquired the birthright, he began sacrificing, as it is stated: “God said to Jacob: Arise, ascend to Beit El…and make there an altar…” (Genesis 35:1). Likewise, when Moses sacrificed at Sinai, it was the firstborns who sacrificed, as it is stated: “He sent the lads of the children of Israel, [and they offered up burnt offerings]” (Exodus 24:5). Who are the “lads”? They were the elite of the firstborn. “They offered up burnt offerings” – you learn that no person would sacrifice other than the firstborn. When Israel performed that deed, (They sinned with the Golden Calf.) they said: Let the firstborn come and sacrifice offerings before it, as it is stated: “They arose early the next day, and they offered up burnt offerings and they presented peace offerings” (Exodus 32:6). God said to them: ‘I promoted the firstborn, and I rendered them prominent in the world, but they rejected Me and arose and sacrificed before the calf. I will remove the firstborn and bring in the children of Levi.’ Therefore, God said to Moses that he should count them, as it is stated: “Count the children of Levi” (Numbers 3:15). Rabbi Yehuda HaLevi said: Who whispered to you that God removed the firstborn from sacrificial rites and appointed the children of Levi, as it is stated: “Take the Levites”? In place of whom? “In place of all the firstborn among the children of Israel, and the animals of the Levites in place of their animals; the Levites shall be Mine, I am the Lord.” The Rabbis said: To what is this matter comparable? To a provincial money changer regarding whom a matter of corruption was attributed. The king knew, and said to his governor, ‘remove him and appoint another in his place.’ Nevertheless, that money changer is found to be obligated to repay a debt. The king said: Let the one who inherited his place repay his debt. So, the firstborn were prominent in the world, but arose and sacrificed before the calf. God said: Let the firstborn depart, and let the children of Levi enter. Nevertheless, the firstborn incurred liability to be eliminated. God said: Let the Levites come and redeem them. Therefore, you find the Levites redeeming the firstborn. That is what is written: “Take the Levites…” “And the animals of the Levites in place of their animals” – because priests and Levites are exempt from redeeming their firstborn, the firstborn of man and the firstborn of a donkey, [the latter of] which is likened by the verse to the firstborn of man, as it is written: “However, you shall redeem [the firstborn of man], and the firstborn of an impure animal you shall redeem” (Numbers 18:15). But they are not exempt from [redeeming] the firstborn of a pure animal, as it is sacred. What is, “the Levites shall be Mine, I am the Lord”? I am trustworthy to pay them a good reward because they sanctified My Name at the time of the calf.

“Jacob said: Sell me your birthright this day” (Genesis 25:31). “Jacob said: Sell me…this day” – he said to him: ‘Sell me one day (The one day is the length of God’s day, based on an interpretation of the verse: “One thousand years in Your eyes are like yesterday [keyom etmol]” (Psalms 90:4).) of yours.’ Rabbi Aḥa said: Anyone who knows how to calculate the days of the exile will find that Jacob sat one day in tranquility in the shadow of Esau. “Esau said: Behold, I am going to die, and why do I need [lama zeh li] a birthright?” (Genesis 25:32). “Esau said: Behold, I am going to die” – Reish Lakish said: He began cursing and blaspheming. “Lama li” (That would have been enough to convey his rhetorical question: “Why do I need a birthright?”) is not written here, but rather, “lama zeh li.” It teaches that he denied: “This is [zeh] my God” (Exodus 15:2). Another matter, “behold, I am going to die” – as Nimrod was seeking to kill him because of that garment that had belonged to Adam the first man. When he would don it and go out to the field, all the beasts and the birds in the world would come and gather near him. “Jacob said: Take an oath to me this day, and he took an oath to him, and he sold his birthright to Jacob” (Genesis 25:23). “[Jacob] said: Take an oath to me” – what did Jacob our patriarch see that led him to dedicate himself to acquiring the birthright? It is as we learned: until the Tabernacle was established, private altars were permitted, and service was performed by the firstborn. From the time that the Tabernacle was established, private altars were prohibited, and service was performed by the priests. (Zevaḥim 112b.) He said: ‘Will this evil one stand and sacrifice?’ That is why he dedicated himself to acquiring the birthright. That is what is written: “For I will render you blood, and blood will pursue you; surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Rabbi Shmuel bar Naḥman said: This is the blood of birthright and offerings. Rabbi Levi said: This is the blood of circumcision. The Rabbis said: You hated a person’s blood in his body. That is what is written: “He loved curses, and they will now come upon him. [He had no desire for blessing, and it will now be far from him]” (Psalms 109:17). Rabbi Levi said in the name of Rabbi Ḥama: “He had no desire for blessing” – and no desire for birthright. Rabbi Huna said: This is the blood of the offerings, as it is called blessing, just as it says: “You shall craft for Me an altar of earth…[in every place where I mention my name, I will come to you and I will bless you]” (Exodus 20:21).

(Ex. 2, 5) And the daughter of Pharaoh came down to wash herself at the river. Said R. Jochanan in the name of R. Simon b. Jochai: "From this it may be inferred that she came down to cleanse herself from the idols of her father's house, and so also do we find [that the word 'washing' is applied for idols.] (Is. 4, 4) When the Lord shall have washed away the filth from the daughters of Zion." (Ex. 2, 5) And her maidens walked along by the side of the river. Said R. Jachanan: "The word halicha (walk), is used in connection with death, and so also does the passage read, (Gen. 25, 32) Behold I am going (holech) to die." (Gen. 2, 5) And when she saw the box among the flags; i.e., as soon as her maidens noticed that she desired to save Moses they said to her: "Our princess, the custom of the universe is that if a frail king issues a decree even though the decree is not observed by the rest of the world, nevertheless the king's sons and household obey it and thou art transgressing the decree of thy father, [which caused the throwing of the children in the river]." Thereupon the angel, Gabriel, came and smote them upon the ground [thus the above meaning, going to death, is derived]. (lb.) She sent Amatha and fetched it. R. Juda and R. Nechemiah differ in the explanation of Amatha. One said it means her hand, while the other contends that it means her maid. The one that explains it to mean hand bases his opinion upon the text (amatha, means arm), but the one that explains it to mean maid bases his opinion that for hand the text should have used Yada (hand), [which could not be misunderstood]. But how can you interpret Amatha maid? Have we not said above that Gabriel came and smote them upon the ground? One of the maidens was left, for it is not customary to leave a princess without a maiden. Again, the one who interprets Amatha hand, why did not the text used rather Yada? By using Amatha it informs us that her arm became stretched out, for the master said: "So also we find that it happened with the arm of Pharaoh's daughter! and thus also it happened with the teeth of the wicked [Og] as it is written (Ps. 38) The teeth of the wicked Shibarta, and Resh Lakish said: Do not read Shibarta (hast Thou broken) but read it Shirbabta (that became remified)."

(Gen. 25:29:) NOW JACOB HAD BOILED < A STEW >. Esau came in from the field and saw that Jacob's face was blackened. He said to him: What are you doing? He said to him: Do you not know that our grandfather Abraham is dead, and I am cooking food? (See Gen. R. 63:11 ; BB 16b; (bar.); Targum Pseudo-Jonathan, Gen. 25:27; PRE 35.) Now he was going to prepare the mourner's meal on his behalf. Esau said to him: My friend and my enemy, < both > alike have died. Abraham has died, and Nimrod has died. SO (according to Gen. 25:32) WHAT IS THE USE OF THIS BIRTHRIGHT TO ME? What was he cooking? Lentils, because from ancient times they had brought lentils (on account of) [unto] the mourner and lentils to the house with a wedding. (Gen. 25:29:) THEN ESAU CAME. (See Gen. R. 63:12; PRK 3:1; cf. BB 16b; PR 12:5.) They have said: This wicked man committed three transgressions on that day. He robbed, since it is written (of Edom in Obad. 5): IF THIEVES HAVE COME TO YOU, PLUNDERERS (rt.: ShDD) (The midrash may also see an allusion here to Gen. 25:27: A MAN OF THE FIELD (SDH).) OF THE NIGHT. He also seduced a maiden who was betrothed, as stated (in Gen. 25:7): < EDOM BECAME A MAN > OF THE FIELD. A field is nothing but a maiden, since it is stated (in Deut. 22:25): IF IN THE FIELD [THE MAN FINDS A MAIDEN] < WHO IS BETROTHED, AND THE MAN SEIZES HER AND LIES WITH HER >…. And he took a life, since it is stated (in Gen. 25:29): AND HE WAS EXHAUSTED. EXHAUSTED can only < imply > "killing." Thus it is stated (in Jer. 4:31): WOE UNTO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL.

(Gen. 25:32:) AND ESAU SAID: LOOK, I AM GOING TO DIE. Abraham is dead; yet the Holy Spirit says (in Jer. 22:10): DO NOT WEEP FOR ONE WHO IS DEAD < … > WEEP BITTERLY FOR ONE WHO IS GOING AWAY. (Gen. 25:32, cont.:) SO WHAT IS THE USE OF THIS BIRTHRIGHT TO ME? Now the Holy Spirit says (in Ps. 109:17): SINCE HE LOVED A CURSE, IT HAS COME UPON HIM; SINCE HE DID NOT FIND PLEASURE IN BLESSING, IT IS FAR FROM HIM. How did the first-born sacrifice? (Zev. 14:4:) BEFORE THE TABERNACLE WAS ERECTED < … > THE SACRIFICIAL SERVICE WAS < PERFORMED > BY THE FIRST-BORN. (The complete sentence from the Mishnah is quoted in Bekh. 4b; below, 6:12; PR 5:9; Gen. R. 63:13; Numb. R. 4:8. See also PRE 8.) Moreover, everyone who offered sacrifice was worthy of being blessed, as stated (in Exod. 20:21 [24]): < YOU SHALL MAKE ME > AN ALTAR OF EARTH…. < AND IN EVERY PLACE WHERE I HAVE MY NAME MENTIONED > I WILL COME UNTO YOU AND BLESS YOU. Esau said: This man wants neither to sacrifice nor to be blessed. The prophet said to him (in Ezek. 35:6): SURELY YOU HAVE HATED BLOOD; SO BLOOD SHALL PURSUE YOU. R. Levi said in the name of R. Hanina ben Hama: This is the blood of the sacrifices which he hated to sacrifice to the Holy One. But our masters say: This is the blood of circumcision, since he stretched his foreskin (to undo his circumcision). Thus it is stated (in Ps. 55:21 [20]): HE HAS PUT FORTH HIS HAND AGAINST HIS WHOLENESS AND PROFANED HIS COVENANT.

Another interpretation (of Ezek. 35:6): SURELY YOU HAVE HATED BLOOD. Now Esau hated blood. His father had blessed him through blood, and he had confidence in blood, as stated (in Gen. 27:40): YET BY YOUR SWORD YOU SHALL LIVE. Still it < actually > says to him (in Ezek. 35:6): SURELY YOU HAVE HATED BLOOD! It is simply that he hated a person's life while it was placed in his body. It is therefore stated (in Gen. 25:32, end): SO WHAT IS THE USE OF THIS BIRTHRIGHT TO ME?

(Deut. 25:18, cont.:) And he cut off (rt.: znb) all who were lagging behind you. He smote them with a blow to the tail (rt.: znb). (The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1.) And this agrees with what R. Hanina bar Shilqa, said, “What did the House of Amalek do to Israel? (Below, section 14.) They cut off their penes and flung them heavenward, as they said, ‘This is what You have chosen, take for Yourself what You have chosen.” As Israel did not know what the nature of spit was, until Amalek came and taught them, as stated (with reference to Ezek. 8:17), “here they were sending the spit in their faces.” From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36), “And he said, ‘Is he not (hky) rightly named Jacob?’” (Gen. R. 67:4.) He rubbed (rt.: hkk) his throat and brought out the spit. (Deut. 25:18), “All who were lagging behind you.” R. Judah, R. Nehemiah, and the masters [differed]. R. Judah said, “They said, ‘If He is master over all of out deeds, we will serve Him; but if not, we will revolt against Him.’” R. Nehemiah said, “They said, ‘If He furnishes us with our food like a king who is living in the province, such that the province lacks nothing at all, we will serve Him; but if not, we will revolt against Him.’” And the masters said, “They said, “’If we have a thought in our hearts and He knows what we are thinking, we will serve Him; but if not, we will revolt against Him.’” R. Berekhyah said in the name of R. Levi, “In their heart they had a thought, and the Holy One, blessed be He, granted them their request.” And what is the evidence? (Ps. 78:18:) “They tested God in their heart by asking food for themselves.” See what [else] is written there (in vs. 29), “So they ate and were very full.” Another interpretation (of Deut. 25:18), “all who were lagging behind you”: R. Judah, R. Nehemiah and the masters [differ]. (PRK 3:12; PR 12:13, cont.; PRE 44; Targum Pseudo-Jonathan, Exod. 17:8 and Deut. 25:18.) R. Judah says, “Whoever was overcome was discarded.” R. Nehemiah says, “Whomever the cloud vomited up was discarded.” And the rabbis say, “It was the tribe of Dan that the cloud vomited up, [as] they all served idols, as stated (The reference is to the idol which the Danites took from Micah. See Jud. 17–18.) (Deut. 25:18, cont.), ‘when you were tired and weary, and did not fear God.’” [You were] tired from thirst and weary from the road, and you did not fear God. (Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b.) R. Pinhas said in the name of R. Samuel bar Nahman, “It is a transmitted aggada [that] Esau will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20), ‘Surely the youngest of the flock shall drag them away.’ Why does it call them the youngest of the flock? Because they were the youngest of the tribes.” Hence, Moses said to Joshua (Exod. 17:9), “Choose men for us.” As he was [descended from] Joseph, about whom it is written (Gen. 42:18), “I fear God.” And about Esau, it is written (Deut. 25:18), “and did not fear God.” Youth is written with reference to the one and small is written with reference to the other (i.e., with reference to Esau). Youth is written with reference to the one (in Gen. 37:2), “since he (Joseph) was a youth with the children of Bilhah [and with the children of Zilpah].” And small is written with reference to the other (in Obad. 1:2), “I will surely make you (Edom) smallest among the nations.” The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. The one received the birthright as a result of his good deeds, while the other lost his birthright from his evil deeds. The one supported his brothers, while the other sought to kill his brother. The one fenced himself away from sexual immorality and from the spilling of blood, while the other sullied himself with sexual immorality and the spilling of blood. The one conceded to the revival of the dead, as stated (Gen. 50:24), “God will surely remember you”; while the other denied the revival of the dead, as stated (Gen. 25:32), “Behold, I am going to die.” The one offered his life for his mother’s honor, as stated (Gen. 33:7), “and after, Joseph and Rachel came forward and bowed”; while the other sought to kill his mother, as stated (Amos 1:11), “and he destroyed his uterus.” (This is a homiletical translation of the verse, which would otherwise be translated as, AND HE REPRESSED HIS PITY.) Therefore, the one (Esau) will fall by the hand of the other (Jospeh). And R. Johanan said, “All of the ministering angels sought to battle with the ministering angel of Esau, but he would not fall by their hand, as he would remove each and every one with a response: To Reuben, he says, ‘You were suspected about your father’s concubine.’ To Simeon and Levi, ‘You also killed [the inhabitants of] Shekhem.’ To the other tribes, ‘You sold your brother and sought to kill him.’ To Judah, ‘You were also suspected about your daughter-in-law, Tamar.’ To Benjamin he said, ‘You were suspected about the concubine in Giveah.’ When the ministering angel of [Joseph] came and battled with him, he immediately fell in front of him, as he had no response to answer him. This is what is written (Obad 1:18), “And the House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw.”

“The daughter of Pharaoh came down to bathe in the Nile while her maidens were walking on the bank of the Nile. She saw the basket among the reeds and she sent her maidservant [amatah] and she took it” (Exodus 2:5). “To bathe in the Nile” (Exodus 2:5) – to wash off the idolatry of her father’s home. “While her maidens were walking [holekhot],” Rabbi Yoḥanan said: The term halikha here is nothing other than an expression of death, and likewise it says: “Behold, I am going [holekh] to die” (Genesis 25:32). They said to her: ‘Our mistress, the way of the world is that a king issues a decree and the entire world does not fulfill it, but his children and the members of his household fulfill it; and you are violating the command of your father.’ Immediately, [the angel] Gabriel came and slammed them onto the ground [and killed them]. “She sent her maidservant [amatah] and she took it.” Rabbi Yehuda and Rabbi Neḥemya, one says her arm, and one says her maidservant. The reason for the one who says “her arm” is that amatah is written. (Had the verse been referring to her maidservant, it should have said na’aratah, maiden, which is the expression employed earlier in the verse.) The reason for the one who says “her maidservant” is that yadah (The more common term for “her arm.” ) is not written. According to the opinion of the one who says her maidservant, when Gabriel came and slammed them onto the ground, he spared one of them, as it is not the way of a princess to remain alone. They raise an objection: According to the one who says “her hand,” let it write “yadah.” This is not difficult, as this is the reason that amatah is written, because her arm was stretched. (Her arm stretched, so it was the length of several cubits (amot).) We learned: Likewise you find: “You have broken [shibarta] the teeth of the wicked” (Psalms 3:8); do not read it as shibarta, but rather as shirbavta, that you enlarged and extended. The Rabbis say: Pharaoh’s daughter was a leper; that is why she went to bathe. When she touched the basket she was cured. That is why she had compassion for Moses and loved him exceedingly.

I have already hinted that Jacob, who referred to himself as possessing כל, "all," in Genesis 33,11, is similarly described by that term in our grace prayer. What is meant is his remaining totally alive, seeing all his children continued to live according to their father's tenets. Jacob was also called איש, and our sages relate that whereas Jacob did not die, Esau did die (Taanit 8). Esau had said of himself in Genesis 25,32 that he was headed for death. Jacob's ability to remain "alive," חי, began with Sarah, who was not attached to the קליפה, and through whose son, ביצחק, one side of such pollutants was already removed, i.e. מיצחק, hence the description of his blessing as מכל. The terms בכל-מכל-כל, refer to elimination of the pollutants in ever-increasing measure. Abraham therefore is at the bottom of such a chain whereas Jacob is at the top, and thus was called חי.

The scoffers of that generation maintained that Sarah had been impregnated by Avimelech and that Isaac was the issue. They claimed that, had Abraham been Isaac's father, it would have been impossible for Isaac to have fathered a son such as Esau who pursued married women to commit adultery with them under the noses of their husbands. Isaac's extraordinary success as well as the fact that he was sanctified on Mount Moriah and not allowed to leave the holy soil of ארץ ישראל, all served to show that he was indeed a true son of Abraham. Of Esau the Torah reports in Genesis 36 6: וילך עשו אל ארץ, "Esau went to a land." He had to leave ארץ ישראל because that land "vomits" people who behave in a grossly incestuous manner. Isaac was the model of refinement in every respect. The reason G–d blessed him in such an extraordinary fashion was to demonstrate the fact to one and all that sexually pure conduct unlocks all the bounty of the land of Israel to those who dwell in it.

All three patriarchs were refined through the experience of some degree of exile. Jacob together with his sons, of course, descended into exile in Egypt, where they were in real exile, having had to leave their homeland. Jacob actually should have been brought to Egypt in chains, as our sages state in Shabbat 89b. The 400-year exile started with the birth of Isaac, though Isaac did not actually leave the Holy Land. He is however, always referred to as being גר, a stranger, in that land. Even though the patriarchs were not physically enslaved, the status of being sojourners sufficed to consider them as being in exile. Even Abraham, who was looked up to as a prince among the local population, and who had been "crowned" king in the עמק השוה, as we have mentioned earlier, suffered thirty years of mental exile during the years between the ברית בין הבתרים and the birth of Isaac. Jacob was especially pursued by the קליפה, for Samael had managed to injure Jacob's ירך, thigh, hip joint. As a result, Jacob was in need of greater refinement than his father or grandfather, which manifested itself in a more serious form of exile. Although Esau was a son of Isaac, and honored his father, [which indicated Isaac's affinity to that קליפה of his, Ed.], the fact that Esau lived a life designed to lead to physical as well as spiritual death (as we know from his own admission in Genesis 25,32 when he sold the birthright, and again when he wished for his father to die prematurely, Genesis 27,41) meant that Isaac had rid himself of that קליפה and therefore only needed a minimal amount of exile experience. Abraham died before Esau had become wicked, and thus had no affinity to Esau's קליפה. Abraham also expelled Ishmael from his home when G–d commanded him to pay heed to what his wife Sarah had told him, namely to expel the servant woman and her son. As a result of his keeping away from both these קליפות Abraham did not have to experience actual exile. He did not even have to feel as a stranger. All that was needed to refine him was the anxiety experienced between the promise of the birth of an heir and the fulfillment of that promise, which meant the onset of the 400 years of his descendants being regarded as strangers or of their being actual slaves.

הולכות ,ונערותיה, “and her servantmaids “walking,” Rashi, while interpreting the word as meaning “walking towards her death,” quotes a traditional explanation in the Talmud Sotah 12 according to which it is short for “being on a path which leads to death,” as in Genesis 25,32, where Esau is quoted as saying: הנה אנכי הולך למות, “here I am pursuing a path that will result in my death;” The scholar in the Talmud has the servant maids warning the daughter of Pharaoh who was actually going to use the waters of the Nile as a mikveh, ritual bath, in order to cleanse herself from the desecrations that were a daily occurrence in her father’s palace, by warning her that even when other people might disregard the king’s command surely his own daughter would not dare do so? They warned that by doing so she would condemn herself to death by execution. When hearing what her maidservants had said to Pharaoh’s daughter, the angel Gavriel struck them so that they fell to the ground. At this point there surfaces a divergence of opinion between two scholars, one saying that the word אמתה, as distinct from the word נערות for the servant maids used by the Torah previously, refers to the servant maid who had been spared by the angel, as it is not fitting for a princess to remain without at least one of her attendants. The other scholar does not understand the word אמתה as “her servant maid,” but as “her arm,” i.e. the arm of the princess which had been miraculously lengthened to the extent of about 2,5 meters for this purpose. Rashi, for reasons of a grammatical nature, rejects the second opinion offered in the Talmud, saying that if correct the letter מ in that word would have to have a dot, dagesh in it. He adds that further proof is the fact that the letter א in the word is vocalised with an abbreviated vowel chataf patach.

מאה שנה, “one hundred years;” Rashi comments on the reason why the word: שנה, “year,” is repeated here three times, when the Torah could have simply written: מאה עשרים ושבע שנה, “one hundred and twenty seven years.” He suggests that the Torah wished us to know that Sarah was as free from sin at a hundred as she had been at twenty, and that she was as beautiful at twenty as she had been at seven. This, of course, raises the question why the Torah, in reporting the death of Yishmael at 137 years (Genesis, 25,32) used exactly the same formulation? We can answer this by pointing out that when reporting Sarah’s age, each group of years is reported separately, as an individual unit, whereas when reporting Yishmael’s age at death, the groups of years are introduced in the construct mode, i.e. מאת, not מאה, i.e. all the years had the same common factor. Not only that, but the Torah sums up her years once more with the words: שני חיי שרה, “the years of Sarah’s life,” i.e. all her years were earmarked by a common denominator. If, when Avraham’s death is reported our sages have seen fit to read something into the way his years are reported, although there too just as at the death of Yishmael we find the word מאת in the construct form, this can be accounted for by the word: ימי, “days of,” which are superfluous and therefore available for interpretation. (Genesis 25,7) Rashi also adds that Sarah was free from sin at twenty as if this was something exceptional; this sounds strange as at that time everyone was free from sin, i.e. not held accountable until the age of twenty? We must understand Rashi as if he had written: ”just as she was free from sin at 20, she remained free from sin until the end of her life. Accountability for sins at the age of 12 or 13 for females and males respectively, commenced only after the Torah had been given. [Our midrashim describe Yishmael as “innocent” when expelled by Sarah, as he was below 20 years of age. Ed.] Sarah had not required cosmetics at twenty anymore than she had required it at the age of seven. We know from Rivkah, who accepted jewelry at the age of three in order to enhance her appearance, that girls in those days felt the need to enhance their natural charms at an early age. (Compare Genesis 24,22) There is a Midrash in pessikta zutrata according to which the reference to her being one hundred as meaning that she was as beautiful at a hundred as she had been at twenty, whereas she was as free from sin at twenty as she had been at seven.

על יד היאר means BESIDE THE RIVER. Similar is (II Samuel 14:30) “See, the field of Joab is beside mine (על ידי)”. It really denotes even in this sense the actual hand, for a person’s hand is beside him (i. e. beside his body). Our Rabbis explained that the word הלכת “they were going” denotes dying, similar to (Genesis 25:32) “Behold I am going (הולך) to die” — they were going to their death because they attempted to prevent her from saving the child. Scripture, too, supports them in this explanation, for if this is not the meaning, why do we need that it should write “and her damsels were going”? (Scripture reports nothing as having happened because they were walking there. Why then stress this detail if it merely signifies that they were walking along the bank?).

ראו כי רעה נגד פניכם. I warn you that what you have in mind will boomerang on you and instead of improving your lot will worsen it. Pharaoh used this expression in a sense similar to Esau rejecting his birthright saying הנה אנכי הולך למות, “I am pursuing a path which will lead to my premature death, anyway” (Genesis 25,32). A similar meaning is Solomon saying in Proverbs 5,5 of the immoral woman: רגליה יורדות מות “her feet go down to death.” Our sages in Berachot 28 described the same thought as והם רצים לבאר שחת.

The Gemara cites proofs to support these charges. He engaged in sexual intercourse with a betrothed maiden, as it is written here: “And Esau came in from the field”; and it is written there with regard to rape of a betrothed maiden: “For he found her in a field” (Deuteronomy 22:27). He killed a person, as it is written here: “And he was faint”; and it is written there: “Woe is me, for my soul faints before the slayers” (Jeremiah 4:31). And he denied the principle of God’s existence, as it is written here: “What profit is this to me” (Genesis 25:32); and it is written there: “This is my God and I will glorify Him” (Exodus 15:2). When he questioned the profit of “this,” he was challenging the assertion that “this is my God.” And he denied resurrection of the dead, as it is written: “Behold, I am at the point of death” (Genesis 25:32), indicating that he did not believe in resurrection after death. And he despised the birthright, as it is written: “And Esau despised the birthright” (Genesis 25:34).

The verse continues: “And her maidens walked along [holekhot] by the riverside” (Exodus 2:5). Rabbi Yoḥanan says: This walking is nothing other than the terminology of going toward death, and similarly it states: “Behold, I am going [holekh] to die” (Genesis 25:32).

Eisov said, Here I am going to die, what [good] is this birthright to me.

And Esau said, Behold, I am going to die, and in another world I shall have no life; and what then to me is the birthright, or the portion in the world of which thou speakest?

השבעה לי כיום “swear it to me as of this day. Yaakov requested an oath that Esau would not change his mind about this deal at some time in the future. This was the only way that the sale would have meaning for him. He did so because the Talmud teaches that if someone announces: “I will sell you whatever I will inherit from my father,” such a statement is legally meaningless. (Baba Metzia 16).

ויאמר השעבה לי. He said: "swear it to me on an oath." The reason that Jacob requested an oath from Esau was because the whole institution of the birthright contains many intangibles, such as the honour and dignity conferred on the firstborn. Jacob was particularly interested in the privilege of performing duties in the Temple, something which was the duty of the firstborn at that time. We are conversant with the rule that a person cannot transfer the right to intangibles either by sale or by gift (Maimonides Hilchot Mechirah chapter 22). This is why Jacob insisted on making such acquisition by means of an oath. Yoreh Deah 239 rules that both tangibles and intangibles may be acquired by means of an oath.

Jacob used the words "swear it to me." Actually the oath is not sufficient to acquire an intangible which does not even exist yet such as becoming heir to one's father if the latter dies before the heir. The reason is that the purchaser cannot truly have convinced himself that he will ever obtain what he has purchased (Baba Metzia 16). If, however, the purchaser was absolutely certain in his mind, the object has indeed been acquired and the oath is quite irrelevant. This is why Jacob had to add the words כיום, as I have explained already. In the meantime I have found a book of the Rivash in which he writes as follows in the course of item number 328. "You have written that you have seen that the son of the Rosh wrote in the name of his father that if someone tried to acquire a "future" by means of an oath such an acquisition is legally valid. He proves the thesis from the sale of the birthright from Esau to Jacob and the fact that the latter insisted on an oath. Since we have neither the signature of the Rosh or his son Rabbi Yaakov to confirm such a theory, it is not admissible to place such theories in the mouths of great men [in order to lend them weight Ed.] seeing that the theory has absolutely no merit. The "so-called" proof from our story is no proof at all seeing that all this occurred before the Torah was given to the Jewish people. It is quite possible that in those days people did not distinguish between selling "futures" and selling "actuals." The oath then would merely have served to reinforce the sale, to protect oneself against the seller changing his mind at a later date. Esau was, after all, a man of violence." Thus far the Rivash. This is exactly in agreement with what we have written, the only difference being that the Rivash did not see fit to provide a reason why Jacob insisted on an oath.

The reason Jacob said: "swear an oath on it to me," instead of merely "swear an oath on it," is so that it would be understood that the sale was for the benefit of Jacob (not for someone else). The oath had to be acceptable to Jacob else Esau could have annulled it in his heart. The essential element of an oath is the heart, i.e. what a person has in mind at the time of the oath (compare Rabbi Akiva in Torat Kohanim 12). Rabbi Akiva insists that at the time an oath is sworn the person undertaking it must have no reservations about the declaration he makes on oath. When Jacob said "swear it to me," he meant: "make your oath correspond to my will."

Another reason Jacob was careful to add the word לי "to me," was that only he was able to acquire the birthright. Inasmuch as the benefits of the birthright include such intangibles as the duty to perform sacrificial service in the sanctuary, this was something that devolved from Isaac to his son. This privilege could not be sold to anyone who was not a son of Isaac. The dignity of the office of the priesthood (in those days equivalent to the birthright) could also not be transferred to an outsider.

וימכור את בכרתו, He sold his birthright, etc. The Torah here had to state the validity of the sale a) because of the reasons we have explained, b) because Esau acted under some kind of duress, c) that Esau sold something for a mere fraction of its real worth. In his commentary on Choshen Mishpat item 227, the Maharik writes as follows: "if someone sold something due to pressing need even at a price significantly below its accepted market value, he cannot retract because he was aware of what he was doing and forgave the difference in value to the purchaser." In view of this ruling the fact that Esau sold the valuable birthright for a single swallow of Jacob's potage did not invalidate the sale. Esau had described his state of exhaustion as: "here I am about to die;" there is no greater emergency than a person selling something in order to save his life. We know from Job 2,4 that a person will give up all that he has for his life. Had Esau not been in such a state, Jacob could not have acquired the birthright from him. When Solomon said in Proverbs 5,22 that the wicked will be entrapped by their iniquities, he had Esau in mind. According to Bereshit Rabbah 63,14 Esau had committed a number of sins on that fateful day and this was the reason that he forfeited the birthright which was transferred to someone more deserving than he.

ויאמר השבעה לי, he was afraid that Esau would have second thoughts after having eaten.

SWEAR TO ME THIS DAY. When Esau said, “What is this birthright to me? I do not desire it,” Jacob said to him, “Swear to me that you will not desire it, nor will you inherit it forever.” Thereupon he swore to him, and following that he sold it to him, and Jacob gave him the purchase price (That is, the money. This is in accordance with the opinion stated above. Although Ramban does not agree with it, he nevertheless mentions it as an alternate interpretation of the verse.) or the pottage he desired. It is possible that Esau said, “What is this birthright to me? It is sold to you,” and Jacob said, “Swear to me that you will never complain about the sale.” And when Scripture says that first he swore to him and then he sold it to him, its intent is as if it said that he sold it to him first and then swore to him.

וימכור את בכורתו, in exchange for money. After this Yaakov gave Esau the reddish looking dish of lentils he had cooked, as is customary among people sealing a bargain.

השבעה לי, seeing that the purchase under discussion was something abstract, the oath would replace the act of physically taking possession of the object purchased and moving it.

וימכור את בכורתו, in accordance with the price they had mutually agreed upon. The Torah did not bother to spell out the exact sum.

Jacob said: I am not satisfied with a simple declaration that you don’t care about the birthright. Rather, take an oath to me this day that you are transferring it to me. He took an oath to him that the birthright would belong to him, and he sold his birthright to Jacob. It is possible that the stew was given in payment for the birthright. However, it can be argued that as part of the family meal, the stew was not Jacob’s to sell to his brother. If so, perhaps Esau sold the birthright for a substantial sum, which Jacob handed over immediately or promised to give at a later time. 8

And Jacob saw that the selling of the birthright would be to Esau's shame and humiliation. He, therefore, said (Genesis 25:32): "Swear to me as this day." His intent was not that this bind Esau for fear of his soul. For one such as he would not be bound by a vow or any manner of oath. (Our sages have already said [Bava Bathra 16b] that Esau had perpetrated five transgressions on that day, one of which was denial of the Holy One.) But because he foresaw the possibility that the sale might be contested (the birthright accorded by such a father as Isaac not being barterable for money), he desired to confirm the sale through Esau's oath, so that no further litigation be necessary if Esau contested the transaction. (To this should be added the fact that it is the practice of the peoples to this very day to secure those transactions which have some inherent weakness by means of an oath on the part of the leaser or seller.)

There are high mysteries in this verse, and we friends wonder about them, for it says that Jacob lived instead of Yisrael, to wit 'And Israel lived.' For the name Jacob indicates smallness, and the name Israel indicates Mochin of greatness, while "and lived" alludes to the Light of Chayah, which is the Mochin of greatness. It should have said, 'And Israel lived.' How do we know that Yisrael indicates Mochin of Greatness? From the verse, "Yisrael is holy to Hashem" (Jer. 2:3), (Holy is an allusion to greatness). It also says, "Israel is My son, My firstborn" (Shemot 4:22), firstborn being an allusion to greatness. Rabbi Elazar, the son of Rabbi Shimon, said, Yet scripture says, "and he sold his birthright to Jacob" (Beresheet 25:33), for with the birthright, which is greatness, the name Jacob is mentioned.

“Jacob said: Sell me your birthright this day” (Genesis 25:31). “Jacob said: Sell me…this day” – he said to him: ‘Sell me one day (The one day is the length of God’s day, based on an interpretation of the verse: “One thousand years in Your eyes are like yesterday [keyom etmol]” (Psalms 90:4).) of yours.’ Rabbi Aḥa said: Anyone who knows how to calculate the days of the exile will find that Jacob sat one day in tranquility in the shadow of Esau. “Esau said: Behold, I am going to die, and why do I need [lama zeh li] a birthright?” (Genesis 25:32). “Esau said: Behold, I am going to die” – Reish Lakish said: He began cursing and blaspheming. “Lama li” (That would have been enough to convey his rhetorical question: “Why do I need a birthright?”) is not written here, but rather, “lama zeh li.” It teaches that he denied: “This is [zeh] my God” (Exodus 15:2). Another matter, “behold, I am going to die” – as Nimrod was seeking to kill him because of that garment that had belonged to Adam the first man. When he would don it and go out to the field, all the beasts and the birds in the world would come and gather near him. “Jacob said: Take an oath to me this day, and he took an oath to him, and he sold his birthright to Jacob” (Genesis 25:23). “[Jacob] said: Take an oath to me” – what did Jacob our patriarch see that led him to dedicate himself to acquiring the birthright? It is as we learned: until the Tabernacle was established, private altars were permitted, and service was performed by the firstborn. From the time that the Tabernacle was established, private altars were prohibited, and service was performed by the priests. (Zevaḥim 112b.) He said: ‘Will this evil one stand and sacrifice?’ That is why he dedicated himself to acquiring the birthright. That is what is written: “For I will render you blood, and blood will pursue you; surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Rabbi Shmuel bar Naḥman said: This is the blood of birthright and offerings. Rabbi Levi said: This is the blood of circumcision. The Rabbis said: You hated a person’s blood in his body. That is what is written: “He loved curses, and they will now come upon him. [He had no desire for blessing, and it will now be far from him]” (Psalms 109:17). Rabbi Levi said in the name of Rabbi Ḥama: “He had no desire for blessing” – and no desire for birthright. Rabbi Huna said: This is the blood of the offerings, as it is called blessing, just as it says: “You shall craft for Me an altar of earth…[in every place where I mention my name, I will come to you and I will bless you]” (Exodus 20:21).

“From Beersheba” – Rabbi Yudan and Rav Huna, Rabbi Yudan said: From the source [be’er] of the oath [shevua]. He [Jacob] said: So that Avimelekh will not stand over me and say: ‘Take an oath to me just as your grandfather took an oath to me,’ and I will delay the joy of my descendants for seven generations. (Abraham's oath caused a delay of seven generations. See Bereshit Rabba 54:4.) Rav Huna said: [He departed] from the source of the birthright. He [Jacob] said: ‘So that Esau will not stand over me, challenge the birthright, and say: This is how you deceived me and took my birthright.’ The result will be that I will lose that oath, as it is stated: “Take an oath to me this day” (Genesis 25:33). “From Beersheba” – Rabbi Berekhya said: From the source of the blessings. He [Jacob] said: ‘So that Esau would not stand over me and say to me: This is how you deceived me and took the blessings.’ The result will be that I will ruin all the toil that my mother toiled on my behalf.

(Genesis 45:8) "So it was not you who sent me here, but God; and He has made me a father to Pharaoh." I am like a creditor to him, as it is stated (Exodus 22:24), "Do not impose interest upon him." Just as the way of a creditor is to lend to a borrower (Proverbs 22:7), in the book of Rabbi Meir, it is written, "And he has made me a father," as it says, "which the Lord, your God, gives you" (Deuteronomy 15:2). This is a legal judgment derived from the full texts written in the Torah, which emerged from Jerusalem during the Sabbatical year and ascended to Rome, and the scrolls were stored in the synagogue of Asvyros. "And God saw all that He had made, and behold, it was very good" (Genesis 1:31). "For a man and his wife, leather tunics" (Genesis 3:21). "I will descend now and see their outcry" (Genesis 18:21). "The Lord who took me from my father's house and from the land of my birth" (Genesis 24:7). "And he sold his birthright" (Genesis 25:33). "Behold, now, I am old; I do not know the day of my death" (Genesis 27:2). "The fragrance of a field that the Lord has blessed" (Genesis 27:27). "And Oholibamah bore Jeush" (Genesis 36:5). "Eliphaz, the son of Esau" (Genesis 36:10). "These were the sons of Oholibamah, the wife of Esau" (Genesis 36:14). "They arose and went down to Egypt" (Genesis 43:15). "And I buried her there on the way" (Genesis 48:7).And he has made me a father to Pharaoh." And here are the names that came down to Egypt (Genesis 46:8). "So shall you say to the children of Jacob, and tell the children of Israel" (Exodus 19:3). "The children of Israel journeyed from Rameses" (Exodus 12:37). "For it is a sign between Me" (Exodus 31:13). "Five for the planks on one side" (Exodus 26:27). "We have no barricade against it." "And the priest shall take from its blood" (Leviticus 4:34), for if it is a lamb. "And when the zav becomes purified with living water" (Leviticus 15:13). "One lamb of the first year without blemish" (Leviticus 14:10). "All who come to join the ranks must be counted in their census" (Numbers 4:3). "From the first of your dough, you shall give" (Numbers 15:20). "Avenge the vengeance of the children of Israel" (Numbers 31:2). "And they came to Moses and to the congregation of the children of Israel" (Numbers 12:1). "The heads of the families of the house of Joseph approached" (Numbers 36:1). "But I have not the power to go up" (Deuteronomy 1:26). "And they shall inherit it, they and all the people of the land" (Numbers 32:22). "To give us into the hands of the Amorites" (Deuteronomy 1:27). "Nor take a mother upon her young" (Deuteronomy 22:6). "Brimstone and salt burning" (Deuteronomy 29:22). "Like the upheaval of Sodom and Gomorrah" (Deuteronomy 29:22). "I said, I would scatter them" (Deuteronomy 32:26). So they are written in the Torah that emerged from Jerusalem.

“This is the blessing that Moses, the man of God, blessed the children of Israel before his death” (Deuteronomy 33:1). Halakha: A person of Israel who passed before the ark (He served as prayer leader.) and erred, (He is unable to continue the prayer for some reason.) how must he act? So the Sages taught: One who passes before the ark and errs, let another pass in his stead. Our Rabbis taught us, Rabbi Yosei bar Ḥanina said: If one erred in the first three blessings, he returns to the beginning of “Shield.” (“Shield of Abraham,” the first blessing of the Amida prayer.) Rav Huna said: If one erred in the middle three (There are actually thirteen middle blessings in the weekday Amida prayer. Thus, the midrash is referring to a case in which someone made a mistake in one of the thirteen middle blessings. In the Musaf prayer of Rosh Hashanah there are three middle blessings.) blessings, he returns to “the holy God.” (The third blessing ends with the words "the holy God." The midrash states that the person who made the mistake starts from the fourth blessing, which begins right after the words "the holy God.") Rav said: If one erred in the final three, he returns to the beginning of “we give thanks.” (Which is the first of the last three blessing) Another matter, one who passes before the ark and erred, another passes in his place. From where does he begin? It is from the beginning of the blessing where he erred. From where did they derive it? It is from the patriarchs of the world. Why? It is because each of them would begin only from where the other ended. How so? Abraham blessed Isaac. From where is it derived? It is as it is written: “Abraham gave all that was his to Isaac” (Genesis 25:5). What did he give him? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He gave him the birthright, like the matter that is stated: “He sold his birthright to Jacob” (Genesis 25:33). Rabbi Neḥemya said: He gave him a blessing, like the matter that is stated: “May God give you [of the dew of the heavens and the fat of the earth…]” (Genesis 27:28). Isaac arose to bless Jacob, he said: ‘From the place that father ended, I will begin. Father ended with veyiten, I, too, will begin with veyiten,’ as is it is stated: “May God give you [veyiten lekha].” With what did Isaac end? It was with summoning, as it is stated: “Isaac summoned Jacob and blessed him” (Genesis 28:1). Jacob arose to bless the tribes, he said: ‘I will begin only with summoning,’ as it is stated: “Jacob summoned his sons” (Genesis 49:1). With what did he end? It was with zot, as it is stated: “And this [vezot] is what their father spoke to them” (Genesis 49:28). Moses arose to bless Israel, he said: ‘I will begin only with zot.’ From where is it derived? It is from what is written regarding the matter: “This is [vezot] the blessing.”

(Ib. b) R. Jochauan in the name of R. Simon b. Jochai said: "Since the day the Holy One, praised be He! created the world there was no man who called the Holy One, praised be He! 'Lord' (Adon) until Abraham came and called him 'Lord,' for it is said (Gen. 15, 8.) And he said Lord God, whereby shall I know that I shall inherit it?" Rab said "Daniel also would not have been answered were it not for the sake of Abraham, for it is said (Dan. 9, 17.) And now listen, O our God! to the prayer of thy servant, for the sake of the Lord; — 'for Thy sake' he [Daniel] ought to have said? But [he prayed] for the sake of Abraham, who called you Lord." Again said R. Jochanan in the name of R. Simon b. Jochai: "Since the day when the Holy One, praised be He! created the world, there was no man who thanked the Holy One, praised be He! until Leah came and thanked Him, as it is said (Gen. 29, 35.) This lime will I thank the Lord." What is the meaning of being called Reuben? R. Elazar said: "Leah said, 'See the difference between my son and the son of my father-in-law (Esau); whereas my father-in-law's son sold his birthright to Jacob of his own accord, as it is written (Gen. 25, 33.) And he sold his right of first-horn unto Jacob, yet what happened? As it is written (Ib. 27, 41.) And Esau hated Jacob, and it is also written (Ib. ib. 36.) And he said, hath he been therefore named Jacob, because he hath supplanted me these two times; but my son, although it was against his will that Joseph took from him the birthright, as it is written (I Chr. 5, 1.) But when he defiled his father's bed was his birth-right given unto the sons of Joseph; yet he never envied him, for it is written (Gen. 37, 21.) And when Reuben heard it he delivered him out of their hands.'" Why was she named Ruth? R. Jochanan said "Be cause she merited that from her shall come forth David, who satisfied the Holy One, praised be He! with songs and praises." And whence do we derive that the name is the cause? R. Elazar said: "It is said (Ps. 46, 9.) Come, look at the deeds of the Lord, who hath made desolation on the earth. Do not read it Shamoth (desolation), but read Shemoth (names)."

(Hosea 12:13 [12]:) THEN JACOB FLED TO THE LAND OF ARAM. From where did he flee? From Beersheba, as stated (in Gen. 28:10): AND JACOB SET OUT FROM BEERSHEBA. Was he in Beersheba? Was he not rather in Hebron, as stated (in Gen. 35:27): I.E., HEBRON, WHERE ABRAHAM AND ISAAC SOJOURNED? < The situation was merely that he fled > from a place set aside for oaths (shevu'ot), since < it was > there < that > Abraham had sworn to Abimelech. Thus it is stated (in Gen. 21:23, 31): SO NOW SWEAR TO ME BY GOD, BEHOLD…. THEREFORE THAT PLACE WAS NAMED BEERSHEBA, (i.e., The Well of the Oath) BECAUSE < IT WAS > THERE < THAT > BOTH OF THEM HAD SWORN. Now where is it shown that Isaac had sworn? Where it is stated (in Gen. 26:32f.): THAT ISAAC'S SERVANTS CAME < AND TOLD HIM ABOUT THE WELL >…. SO HE CALLED IT SHIBAH (i.e., oath); < THEREFORE THE NAME OF THE CITY IS BEERSHEBA UNTO THIS DAY >. (Similarly Rashi and Nachmanides on Gen. 26:33. Cf. Malbim on this verse, according to whom Beersheba means “seventh well,” in that this well was the seventh dug by Isaac. Cf. also Ibn Ezra, who, because of what might be an alternative derivation from the number seven in Gen. 21:23-33, suggests that either Beersheba had two derivations or that there were two cities with this name.) And Esau also swore to Jacob, as stated (in Gen. 25:33): < THEN JACOB SAID > SWEAR TO ME FIRST. < Thus he swore an oath > when he took his birthright. He thought in his heart and said: If he should come and say: Come, swear to me that you have not taken my blessing by deceit, what shall I be able to do to him? I shall simply go away from this place set aside for oaths. It is therefore stated (in Gen. 28:10): AND JACOB SET OUT FROM BEERSHEBA (i.e., The Well of the Oath). (Beersheba seems to be, not a particular city, but any well where one might swear an oath. Thus, there is no contradiction between Jacob living in Hebron and setting out from Beersheba, i.e., the Hebron oath well.) Ergo (in Hosea 12:13 [12]): THEN JACOB FLED TO THE LAND OF ARAM.

Rabbi Eliezer said: Lentils are the food of mourning and sorrow. Know thou that this is so, for when Abel had been killed, his parents were eating lentil food (as a sign) of their mourning for him in mourning and sorrow. And Jacob was eating lentil food in mourning and sorrow because the kingdom, the dominion, and the birthright belonged to Esau. Moreover, on that day Abraham, his grandfather, died. The Israelites eat lentil food in mourning and sorrow on account of the mourning || and sorrow for the Temple, and on account of the exile of Israel. Hence thou mayest learn that the children of Esau will not fall until a remnant from Israel shall come and give to the children of Esau lentil food in mourning and sorrow, and will take away from them the dominion of the kingdom and the birthright, which Jacob acquired from (Esau) by oath, as it is said, "And Jacob said, Swear to me this day; and he sware unto him" (Gen. 25:33).

Alternatively, this can be understood as an oath. There are matters which are acquired only by means of an oath, such as items that are intangible. (the fragrance of the jasmin). Compare my commentary on Genesis 25,33 when Esau sold his birthright.

[17] For he shows us Esau, who is named after his folly, as elder in point of age, but it is to the younger brother named from his discipline and practice of things excellent, even Jacob, that he awards the prize of precedence. Yet Jacob will not judge himself worthy to accept this prize until, as in some contest of the arena, his adversary has surrendered in exhaustion and yielded up the victor’s crown to him who has waged war without parley or quarter against the passions. For Esau ‘sold,’ we read, the ‘birthright to Jacob’ (Gen. 25:33),

Tangential to the mention of Leah’s son, Judah, and the reason for his name, the Gemara explains the sources for other names, including Reuben. Rabbi Elazar said: Reuben’s name should be considered a prophecy by Leah, as Leah said: See [re’u] the difference between my son [beni] and the son of my father-in-law, Esau, son of Isaac. Even though Esau knowingly sold his birthright to his brother Jacob, as it is written: “And he sold his birthright to Jacob” (Genesis 25:33), nonetheless, behold what is written about him: “And Esau hated Jacob” (Genesis 27:41).

Yaakov said, Swear to me as of this day [like this day]. He swore to him, and sold his birthright to Yaakov.

And Jakob said, Swear to me today that so it shall be. And he sware to him, and sold his birthright to Jakob.

However, the person who does not bind himself to the inner intelligence, wisdom and vitality that is in each thing corresponds to Esav. He despised the birthright, as is written (Genesis 25:34), “And Esav despised the rights of the firstborn”—i.e., the inner intelligence. This is (Proverbs 18:2), “The fool does not desire understanding, but only to bare his heart.” And this corresponds to the Kingdom of Evil, to the moon of the Other Side, of which it is said (Isaiah 24:23), “The moon shall be disgraced.”

ויעקב נתן לעשו וגו, meanwhile Yaakov had already given to Esau, etc.;” at the same time when Esau had paid him money for the birthright, Yaakov had already fed him bread and a dish of lentils as proof that the sale had taken place. This was a normal procedure when commercial transactions took place in those days. We find an additional example of this in Genesis 31,46, when Yaakov and Lavan conclude a peace treaty by the stone monument.

ויבז עשו את הבכורה, “at that point Esau had shown that he despised the birthright;” until Aaron was appointed priest, the Temple service used to be performed by the firstborns of each family, regardless of which tribe they belonged to. In practice what Esau had done was as if he had said: “why should I dirty my hands with the blood of sacrificial animals,” as per Ezekiel 35,6: as I live, declares G-d: “I will doom you with blood, blood shall pursue you;” the reference is to the blood of circumcision as well as to that of sacrificial animals. [Esau is presumed to have poked fun at the need of circumcision also.] An alternate explanation of the line: “Esau despised the birthright;” seeing that Esau did not want people to point at him as the fool who had sold his birthright, he made it plain that he despised the birthright and what it stood for. In the end, we know that he came to regret this as he accused Yaakov of having tricked him out of it. (27,36).

ויבז עשו את הבכורה, “Esau had already displayed disdain for the asset known as birthright.” This is why Yaakov bought it from him. We find that Rabbi Yehudah Hachassid, referring to this verse, claims that if one finds a confirmed sinner in the possession of holy texts such as a Torah scroll, it is permissible to use subterfuge to get him to sell it.

Eisov scorned the birthright. Even after the sale he did not consider the birthright to be worth the money he received for it. Therefore it is not correct to say that he was cheated.

SO ESAU DESPISED. Esau also despised the birthright (The opening line of I.E. is difficult to comprehend. It literally reads: also this birthright because… Weiser, Filwarg, and Krinsky suggest that the text is corrupt. We have followed Filwarg’s reconstruction since it involves adding only one letter, viz., emending gam zot (also this birthright) to gam baz et (he also despised the birthright). The point is that in addition to selling the birthright because he was weary, he also despised the birthright because his father had no wealth to leave him (Weiser).) because he saw that his father had no wealth. Many are amazed at this because Abraham left Isaac a vast amount of money?” (Gen. 24:34, 37.) Have they never seen a man very rich in his youth and poor in his old age? Proof that Isaac was poor is the fact that he loved Esau because of his need. (Cf. verse 28. The reading of Nachmanides is: because of his game (tzedo). The printed texts read: because of his need (tzorko).) Had there been ample food in Isaac’s house and Esau the honorable one in his father’s sight, (Cf. Is. 43:4.) he would not have sold his birthright for a dish of food. Furthermore, why did Isaac have to tell Esau, Bring me venison (Gen. 27:7), if he had savory meat at home for his daily meals? Additionally, why did Jacob not have choice garments (Gen. 27:15.) and why didn’t Rebekah give Jacob gold and silver for his journey (when he fled to Haran), seeing that Jacob was so poor that he had to say, “If God will…give me bread to eat, and raiment to put on” (Gen. 28:20). Also, why did Rebekah, who loved him so much, not send him money in view of the fact that he was so impoverished that he had to tend Laban’s flock? As to the verse which states, And the man waxed great…And he had possessions of flocks, and possessions of herds, and a great household (Gen. 26:13, 14), it refers to the period prior to Isaac’s old age. Now, those who are intellectually blind think that wealth is a great distinction for the righteous. However, the prophet Elijah shows that the opposite is the case. (I Kings 17:6, where Elijah’s poverty is described.) They further ask, why did God withhold wealth from Isaac? Let them tell us why God withheld sight from Isaac’s eyes. Let them not put us off with a poor answer based upon a Midrashic homily, (The allusion is either to an aggada which ascribes Isaac’s blindness to a curse put on him by Abimelech (Megillah 15a) or as a result of the incense which Esau’s wives offered to the idols (Tanchuma 20:20). Additional Midrashic reasons for Isaac’s blindness are quoted by Krinsky in his comments on Gen. 27:1.) for there is a secret meaning in the matter (Either for Isaac’s blindness (Weiser, Krinsky) or to the Midrash (Filwarg).) and we must not probe into it, for the thoughts of God are deep and beyond the ken of man. Similarly others say, behold Isaac had sheep, (If Isaac had sheep then he was not poor. The contradicts I.E.’s assertion that Isaac was poor.) for Rebekah told Jacob, Go now to the flock (Gen. 27:9). However, it is possible that he had a few sheep remaining. It is also possible that Go now to the flock means go to the place where sheep are sold.

ויקם וילך ויבז עשו את הבכורה, Esau arose, went on his way and despised the birthright. The Torah stresses that Esau's despising the birthright was a conscious act. Had the Torah written: "He arose, he went and he despised the birthright," we could have thought that he merely did so unconsciously. The Torah added the word "Esau" here once more to tell us that Esau deliberately showed disdain for the birthright. Even if Esau had not desperately needed to trade something to obtain some of Jacob's potage he would have sold the birthright cheaply at any time if Jacob had asked him to.

ויעקב נתן לעשו לחם ונזיד עדשים, “and Yaakov had given to Esau bread and a dish of lentils, etc.” At this point in the story the Torah reveals the nature of the dish Yaakov had cooked when Esau arrived home when we read: “Yaakov was cooking a dish.” It would have been more appropriate to mention the kind of dish Yaakov had been cooking already at the beginning of the paragraph and to continue later that Yaakov had given Esau a dish of lentils. It is possible that the Torah chose this sequence in order to describe the haughtiness of Esau as well as his lack of etiquette and regard for others; this is why the Torah did not mention what precisely Yaakov had been cooking until it had told us Esau’s whole range of reactions to what he found at home on that day. As long as we did not know what kind of ordinary dish Yaakov had cooked, we could have credited Esau with demanding the exotic dish that his brother had been preparing and that this had been the reason that he was so willing to trade his birthright for it. When the Torah, finally tells us at the end of the paragraph the nature of the dish for which Esau traded his birthright, it wanted to show us how Esau had related to it in the first place.

ויעקב נתן לעשו, as the price for the birthright. He is not reported as having given Esau wine, as the wine he drank was that belonging to the household of his father. However, fresh bread, which Yaakov had baked for himself, he did give him together with the dish of lentils. My father, of blessed memory, wrote that Yaakov positively compensated Esau with money, and that the dish of lentils and the bread he gave him and which they both ate together was only to seal the bargain between them, a custom to which we have already referred. [It is difficult to know whether our author adopted this interpretation, or whether he did not consider it as the plain meaning of the text as written. Personally, seeing that the author generally distinguishes between a past tense constructed with a letter ו when appearing as a prefix to a future mode, and the ordinary past tense, the word נתן instead of ויתן should have made him adopt his father’s interpretation as the plain meaning. Ed.]

וילך, he returned to the field to continue hunting.

ויבז, even after he had eaten and drunk he did not feel that Yaakov had tricked him and taken advantage of him when he had felt hungry.

SO ESAU DESPISED HIS BIRTHRIGHT. Who so despiseth the word shall suffer thereby. (Proverbs 13:13. Ramban’s intent in quoting this verse is to explain why it was necessary for the verse before us to say, So Esau ‘despised,’ since, as is clearly indicated in Scripture later on, Esau regretted his action and complained that he [Jacob] took my birthright. (Further, 28:36.) Scripture therefore justifies what befell Esau later on by saying here, So Esau ‘despised’ the birthright, and he who despises the word shall suffer thereby.) But, indeed, Scripture has already explained the reason that Esau consented to the sale. This was because he was in mortal danger from his hunting animals, and it was likely that he would die while his father was alive, and the birthright carried with it no distinction except after the passing of the father. So of what benefit was the birthright to him? This then is what Scripture says: And he did eat and drink, and he rose and went, and he despised, for, after having eaten and drunk, he returned to his hunt in the field which was the cause of the despising of the birthright. For there is no desire in fools (Ecclesiastes 5:3.) except to eat and drink and to fulfill their momentary desire, not giving a care for tomorrow. Now Rabbi Abraham ibn Ezra has erred here exceedingly by saying that Esau despised the birthright because he saw his father destitute of wealth. Now, [continues Ibn Ezra,] many wonder about Isaac’s poverty since Abraham left him with great wealth. But have they never seen a person who was wealthy in his younger years and became poor in his old age? An indication that Isaac was indeed poor is the fact that Isaac loved Esau because of his venison. Furthermore, had there been abundant food in his father’s house and he [Esau] “the honorable one in his sight,” (See Isaiah 43:4.) he would not have sold his birthright for pottage. Also, if his father ate savory meat every day, what reason was there for him to say to Esau, “Bring me some venison?” (See further, 27:3-4.) Why did Jacob not have costly garments as Esau had? (See ibid., Verse 15.) Why did his mother not give Jacob some silver and gold for his journey when he fled to Haran so that he had to say, And He will give me bread to eat, and a garment to put on? (Ibid., 28:20.) Why did she not send him some money — since she loved him — so that he was required to tend Laban’s flock? (All these questions indicate that Isaac was indeed poor.) The verse which states, Thus the man grew (Further, 26:13.) [in wealth], must refer to the period before he became old. Now ignorant people think that wealth is a great distinction for the righteous. Let Elijah prove the contrary. (See I Kings 17:6, where Elijah’s poverty is depicted.) These ignorant people further ask, “Why did G-d cause Isaac to lack wealth?” Perhaps they could also inform us why He caused Isaac’s vision to be diminished? And let them not dismiss me with a reply based upon a d’rash (The D’rash (Aggadic) answer is that Isaac’s eyes became dim as a result of Esau’s wives offering incense to the idols. See Rashi further, 27:1, where this is one of several reasons mentioned.) for there is indeed a secret (Interpreters of Ibn Ezra suggest that “the secret” referred to here is the fact that Isaac was a son of Abraham’s old age, and it was for this reason that his eyesight was weak.) in the matter, and we must not probe since the thoughts of G-d are deep and no man has the power to understand them. All these are Abraham ibn Ezra’s words. Now I wonder who has blinded Abraham ibn Ezra’s reasoning in this matter, causing him to say that Abraham left Isaac great wealth, and he lost it just prior to this event, [that is, the sale of the birthright], and for this reason, Esau despised the birthright, for this matter of the sale of the birthright took place when Jacob and Esau were still young, before Esau married, as Scripture tells, (And Esau was forty years old when he took to wife. (26:34).) and after the sale of the birthright, Isaac again became wealthy in the land of the Philistines until he became very great… and the Philistines were jealous of him. (Further, 26:13-14.) Following that, [according to Ibn Ezra, we must say that Isaac] again became poor, and he desired the venison of his son Esau and the savory meats. All this is laughable. Furthermore, the verse says, And it came to pass after the death of Abraham, that G-d blessed his son Isaac. (Above, 25:11.) Now the blessing refers to increase of wealth, possessions and honor, but where was His blessing if he lost the wealth of his father and became impoverished? Afterwards it says, And I will be with Thee, and I will bless thee, (Further, 26:3.) [but according to Ibn Ezra you will have to say that Isaac] became rich and then poor! And if it be true that in matters of wealth, There are righteous men unto whom it happeneth according to the work of the wicked, (Ecclesiastes 8:14.) this does not apply to those righteous men who have been expressly blessed by the Holy One, blessed be He, since the blessing of the Eternal maketh rich, and no sorrow is added thereto. (Proverbs 10:22.) Rather, the patriarchs all were as kings before whom kings of the nations came and with whom they made covenants. Now it is written concerning Isaac and Abimelech, And they swore one to another. (Further, 26:31.) But if Isaac had suffered bad fortune and lost his father’s wealth, how did [Abimelech, King of the Philistines, and Phichol, the head of his army], say, we saw plainly that the Eternal was with thee, (Ibid., Verse 28.) when he was already in financial difficulty? Rather, Esau’s disdain of the birthright was due to his brutal nature. It is possible that the law of double portion to which the firstborn is entitled according to the statutes of the Torah (Deuteronomy 21:17.) was not in effect in ancient times. (That is, in the time of the patriarchs.) [At that time the birthright] was only a matter of inheriting the pre-eminence of the father and his authority so that he [the firstborn] would receive honor and distinction in relation to his younger brother. It is for this reason that Esau said to Isaac, I am thy son, thy firstborn, (Further, 27:32.) meaning to say that he is the firstborn who deserves to be blessed. Similarly, [Joseph said to his father, Jacob], For this is the firstborn; put thy hand upon his head, (Ibid., 48:18.) thereby meaning that Jacob should give him precedence in the blessing. Perhaps the firstborn also took slightly more of the inheritance since the law of double portion is an innovation of the statutes of the Torah. (Thus even in ancient times it was customary that the firstborn inherit more than one share. However, the Torah established his portion to be two shares. This interpretation differs from Ramban’s original thesis that the firstborn originally had no preference whatever in inheritance, and that the Torah instituted this law.) And as for the venison in his mouth which Isaac desired so strongly, this is in keeping with the custom of princes and kings. They prefer venison above all food, and out of fear, all nations bring them gifts of venison. Esau flattered his father by bringing him all the venison so that he may always eat of it to his heart’s content, (Ramban thus explains Isaac’s desire for venison without postulating Isaac’s poverty as Ibn Ezra did.) and the love of a father for his firstborn is easily understood. As for Isaac’s saying that he would bless Esau after he had prepared the savory meats for him, that was not a reward or a recompense for the food. Instead, he wanted to derive some benefit from him so that his very soul would be bound up in his at the time that he brought him the food so that he would then bless him with a complete desire and a perfect will. Perhaps Isaac discerned in himself that following the meal his soul would be delighted and joyous, and then the Ruach Hakodesh (“The holy spirit.” The expression refers to a degree of prophecy. See Moreh Nebuchim, II, 45 (2).) would come upon him, [as was the case with Elisha the prophet, who said], ‘But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Eternal came upon him. (II Kings 3:15.) And as for not giving wealth to Jacob, that was [not due to Isaac’s poverty but rather] because Jacob was fleeing for his life. He left the country alone without his brother’s knowledge, and had he been given along wealth, servants and camels, they would have increased his enemies’ jealousy and resulted in their ambushing him and killing him. Our Rabbis do indeed say that Jacob was robbed [at the outset of his journey (Bereshith Rabbah 68:2. Thus another difficulty tending to favor Ibn Ezra’s thesis that Isaac was poverty stricken is resolved.) of whatever possessions he had]. And who has told Rabbi Abraham ibn Ezra that Jacob had no costly garments, fine linen and silk and embroidered robes? (Ezekiel 16:13.) Rather, Scripture states that when going to the field to hunt, Esau would change his garments for his hunting clothes, and due to the fact that [because of his dim eyesight], Isaac always touched his son and his clothes with his hands, Rebekah clothed Jacob with them lest he recognize him by his clothes. You see that this is precisely what Isaac did: And he smelled the odor of his garments (Further, 27:27.) because he had put them among calamus and cinnamon, even as it is written, Myrrh and aloes, and cassia are all thy garments. (Psalms 45:9.) The spices grew in the Land of Israel, and it is for this reason that Isaac said, The odor of my son is as the odor of a field. (Further, 27:27.) Because he was a man of the field (See above, Verse 27.) his garments had the odor of the field or that of the blossoms of the trees, just as our Rabbis explained it: As the odor of a field (Further, 27:27.) of apples. (Taanith 29b.) And as for the question raised above concerning the quality of Isaac’s lack of vision, it is a question raised by the ignorant, for if (Further in the text Ramban suggests that Isaac’s dim vision was a natural result of his old age. Hence he writes here: “If it was brought about.”) it was brought about especially by G-d, it was in order that Isaac bless Jacob, this being the purport of the verse, And it came to pass, that when Isaac was old, and his eyes were dim, he called Esau. (Further, 27:1.) And in line with the natural meaning of Scripture, this was but a manifestation of old age, the explanation of the verse being as follows: And it came to pass, that when Isaac was old, and his eyes were dim in his old age, he called Esau. Now of Jacob himself it is said later on, Now the eyes of Israel were dim for age, so that he could not see. (Ibid., 48:10.) Of Achiyah the Shilonite it is also written, Now Achiyah could not see; for his eyes were set by reason of his age, (I Kings 14:4.) and concerning Moses our teacher it is related with wonder that his eye was not dim. (Deuteronomy 34:7.)

ויבז עשו, seeing that eventually Esau regretted having sold his birthright, as we know from 27,36 the Torah goes on record here that he had despised the birthright and had no right to go back on the bargain he had made in full knowledge of what it entailed.

ויבז, the word is equivalent to Numbers 15,31 ויבזה from את דבר ה' בזה, the construction being parallel to ויקן as a form of the past tense קנה, “he bought, he acquired” (Genesis 33,19)

ויבז עשו THUS ESAU DESPISED—Scripture testifies to his wickedness: that he despised the Service of the Omnipresent!

ויעקב נתן, nicht ויתן יעקב, hatte ihm bereits sofort gegeben, hatte nicht seinen Hunger benutzt, um ihn zum Verkaufe zu zwingen. מכר heißt auch nicht notwendig verkaufen im eigentlichen Sinne, sondern auch: überlassen, preisgeben, צורם מכרם (Dewarim 32, 30) ימכר ד׳ את סיסרא (Richter 4, 9).

Von diesem ganzen Kaufpakte, finden wir übrigens, bekam Jakob nicht den geringsten Vorzug oder Vorteil, vielmehr ward Esau groß wie ein Fürst, während Jakob sich bei den Schafen plagen musste, also, daß die בכורה gar keinen äußeren Vorteil gewährte; es konnte sich vielmehr nur darum gehandelt haben, wem die geistige Leitung des Hauses einst anvertraut werden sollte. Dazu kommt, daß beide noch Knaben — nach Baba Batra 16b. erst 15 Jahre alt — waren. Die בכורה war also nur in kindischem Spiele verkauft worden — so nennt sie auch בר קפרא in :ב"ר משחקים, also von einem Schacher, oder einem ernsten Geschäfte konnte gar nicht die Rede sein. Esau kommt abends hungrig nach Hause, Jakob kocht sich gerade ein Gericht: Gib mir rasch von diesem Roten, mich lechzt danach, spricht Esau. Jakob gibt ihm und spricht: Sowie du gierig nach diesem Roten bist, so fehlt mir die בכורה. Du treibst dich den ganzen Tag auf dem Felde herum und eben dachte ich mir, wie es werden würde, wenn der Vater einmal stürbe und das Abrahamszelt ein Jägerhaus werden sollte — deshalb lechze ich nach der בכורה, wie du nach dem Gerichte. Nehmen wir hinzu, was die oben zitierte Überlieferung sagt, daß an diesem Tage Abraham gestorben war und Jakob sich nun denken musste, wie es sein würde, wenn statt Jizchak, Ismael Abrahams Stelle vertreten sollte, sich denken durfte, der Großvater stirbt und der Enkel, der seine geistig sittliche Stelle einst ausfüllen soll, treibt sich auf dem Felde auf der Hetzjagd herum — so ist diese ganze Verhandlung der beiden Knaben so erklärlich wie charakteristisch. Und wie diese damals einander gegenüber standen, so standen Jakob und Esau Jahrhunderte lang zu einander. Jakob gibt gerne sein Materielles dem danach lechzenden Esau hin, wenn dieser ihm nur gestattet, seiner geistig sittlichen Lebensaufgabe zu warten. —

ויעקב נתן לעשו, he had used the lentils or the dish containing them as the קנין חליפין, a token used to serve as symbol of the transfer of ownership of the object constituting the one being sold. Compare Ruth 4,7 where a shoe is mentioned as serving as such a token.

Eisov scorned the birthright. Even after the sale he did not consider the birthright to be worth the money he received for it. Therefore it is not correct to say that he was cheated.

Scripture testifies to his wickedness... Meaning: we know he did not desire his birthright since it is written that he sold it to Yaakov. If so, why does Scripture need to write, “Eisov scorned the birthright”? Perforce, Scripture is testifying to his wickedness. In other words, we would anyway know that he was wicked, but here Scripture is testifying to it. We similarly explained the verse, “The daughter of Besueil, the Aramite, of Padan Aram” (v. 20).

And Jacob gave Esau bread and a stew of lentils. Jacob fed Esau, in accordance with the custom to eat a meal at the conclusion of an acquisition. 9 By serving a meal, Jacob exhibited the seriousness of the purchase of the birthright for him. He, Esau, ate and he drank, and after he recovered and realized that he was not going to die, he arose, and he went, and Esau scorned the birthright. He remembered the sale, but he considered the entire incident ridiculous, pointless, and meaningless.

ויעקב נתן לעשו, “meanwhile Yaakov had already given to Esau, etc.” Some commentators believe that the food Yaakov had given to Esau had not been in exchange for the birthright, but had been an ordinary human gesture, something everybody does when faced with an extremely hungry person whom he is able to help. The type and amount of payment Yaakov gave Esau in exchange for the birthright has not been recorded in the Torah.

ויבז עשו את הבכורה, “Esau displayed disdain for the birthright.” According to Ibn Ezra, Esau’s disdain for the birthright was rooted in the fact that his father Yitzchok, though initially heir to an immense fortune, had become poor, so that he even depended on his food supply on his son Esau who supplied his meat diet. If bread had been plentiful in Yitzchok’s home at that time, Esau would not have sold his birthright for a mere dish of lentils. Even assuming that Yitzchok had been eating delicacies on a daily basis, how are we to account for the fact that Rivkah sent her son Yaakov empty-handed to find a match in the house of Lavan who was known to cherish money above all else? Yaakov even had to pray to G’d that He should provide him with bread to eat and clothes to wear! (Genesis 28,20) Nachmanides accuses Ibn Ezra of misunderstanding or misrepresenting the state of affairs in Yitzchok’s household. The Torah testifies that Yitzchok had inherited great wealth. If he had been poor, why would Avimelech have been afraid of the influence which his great wealth bestowed on Yitzchok so that he described him as being more powerful than he, the king of the Philistines? (26,26) It is unreasonable to suppose that in the short interval between Avraham’s death (or even his “retirement,”) and the sale of the birthright he had lost all his wealth. Moreover, the Torah testifies after the death of Avraham that G’d blessed Yitzchok (seeing that Avraham had neglected to do this, so as not to offend Ishmael) If Yitzchok had become a pauper, how would G’d’s blessing have manifested itself as such? The fact that Rivkah did not send a dowry with Yitzchok was not because they were poor, but because she was afraid that this would give Esau additional reason to ambush him and kill him. As to the venison Esau supplied for his father, his father happened to be fond of venison, and he used this supply of venison brought to him by his son Esau in order to strengthen the mutual bond of love between father and firstborn son. [Yitzchok was keenly aware that additional external prompts were needed to firm that relationship. Ed.] The Torah sees the example of Esau’s selling the birthright for a dish of lentils as an illustration of his general lack of moral stature.

It is then related that Jacob gave the bread and the pottage to Esau, who reveled in the filling of his belly and shamed the birthright. Even after he had gone he did not regret his folly and his wickedness and say: "What have I done!" This is the intent of (Genesis 25:34): "And he ate, and he drank, and he arose, and he went away, and he shamed…" That is, even after he went away. Indeed, we never find him regretting the act at all, except in conjunction with his complaint over losing the blessing, as it is written (Ibid 27:36): "He took my birthright, and now he has taken my blessing." It is only when he has a mundane complaint that he spills out everything along with it. In addition to this, he realized then that the tie between Isaac and his children was an extremely valuable commodity, "for His blessed ones shall inherit the land" (Psalms 37:22). It is for this reason that he worried about the birthright. Add to this the fact that at the time he was more than sixty years old, whereas his shaming of the birthright had taken place when he was a callow youth of fifteen, for which reason he made light of it and sold it for a mess of lentils (or received full payment for it, though this is not stated explicitly, according to those who subscribe to this view).

He responded, Now you deserve a whipping, because you believed Esau and lied about Ya'akov's words. The scripture bears witness that "Jacob was a plain man" (Gen. 25:27), (i.e. he was unable to cheat). Also, it is written, "You will show truth to Jacob" (Michah 7:20). This was the situation concerning Jacob and Esau. Even before, Esau detested his birthright, and he asked Jacob to take the birthright without payment! Thus, it is as written, "and he did eat and drink, and rose up, and went his way, thus Esau despised the birthright" (Gen. 25:34).

Rabbi Yosi said, It is later written, "Then Jacob gave Esau bread and pottage of lentils" (Beresheet 25:34). What are these lentils? They are round as a circle, and as the circle which revolves around the world does not deviate from its path, so man in that time will never deviate from his. Although there will yet be all that is good and precious and perfect, with all that, the worldly habit of eating and drinking will not change.

“Jacob gave Esau bread and a stew of lentils; he ate, he drank, he arose, and he went, and Esau scorned the birthright” (Genesis 25:34). “Jacob gave Esau bread and a stew of lentils” – just as this lentil is shaped like a circle, so, the world is cyclical. Just as this lentil has no opening, so, it is prohibited for a mourner to speak. Just as this lentil has aspects of mourning and rejoicing, so, mourning because our patriarch Abraham died; rejoicing, because Jacob took the birthright. “He ate, he drank” – he brought a group of immoral people in with him. They said: ‘We will eat his food and mock him.’ But the Divine Spirit was saying: “Set the table” (Isaiah 21:5) – prepare the table; “set the lookout to watch [tzafo hatzafit]” (Isaiah 21:5) – prepare the candelabrum. Rabbi Abba bar Kahana said: There is a place where they call the candelabrum tzafita. “Arise princes” (Isaiah 21:5) – this is Mikhael and Gavriel. “Anoint a shield” (Isaiah 21:5) – write that the birthright is to Jacob. Bar Kappara said: Because they were mocking Jacob, the Holy One blessed be He agreed, and mocked them, and authorized the birthright to Jacob. From where is it derived? It is as it is written: “So said the Lord: My firstborn son is Israel” (Exodus 4:22). “He arose, and he went” – Rabbi Levi said: He departed from his world. (He lost his share in the World to Come.) “Esau scorned the birthright [et habekhora]” – what did he scorn with it? (The word et is expounded as an amplification, indicating that he scorned something else as well.) Rabbi Levi said: He scorned the revival of the dead with it. That is what is written: “With the coming of the wicked, comes also scorn” (Proverbs 18:3). “With the coming of the wicked” – this is Esau, as it is stated: “They will be called the region of the wicked” (Malachi 1:4). “Comes also scorn [buz]” – as his disgrace [bizyono] comes with him. “And with shame [kalon], humiliation [ḥerpa]” (Proverbs 18:3) – as the shame of famine accompanies him. Ḥerpa is nothing other than famine, just as it says: “So that you will no longer be subject to the humiliation of [ḥerpat] famine among the nations” (Ezekiel 36:30).

On this point, however, the Tanaim of the following Baraitha differ. (Gen. 24) The Lord has blessed Abraham bakol (in all things). What does the word bakol mean? R. Maier savs: "He was blessed in not having any daughters." R. Juda says: "On the contrary he was blessed in having a daughter." Acherim says: "He had a daughter by the name bakol" R. Elazar the Modai, said: "Abraham, our father, was an astrologer; and therefore all the kings from the West and the East came to his door to ask his advice." R. Simon b. Jochai said: "A diamond was hanging on Abraham's neck, and when a sick man looked upon it, he was cured. And when Abraham passed away, the Holy One, praised be He! sealed it in the planet of the sun." Abaye said: "This is the reason for the statement: 'When the sun rises the sick become better.' " There is another explanation [of the word bakol] that as long as Abraham was alive Esau did not become bad. According to still others: "Because Ishmael repented in his days." That Esau did not rebel in his days, as it is written (Gen. 25, 29-34) and Esau came from the field, etc., and it was taught in a Baraitha that on that day our ancestor Abraham died, and Jacob boiled lentils to offer consolation to Isaac. And whence do we learn that Ishmael had repented? As It happened when Rabina and R. Chama b. Bizna were sitting before Raba while Raba was slumbering, Rabina then said to R. Chama b. Bizna: "Is it a real fact what you said in the name of R. Jochanan, that any death which is termed Geviah, refers only to a death of a righteous?" "Yes," came the reply. "But the same expression is also written concerning the generation of the flood?" "Our reference is only when the word geviah (departed) goes together with Asipha (gathered)." But concerning Ishmael both expressions are used." Meanwhile Raba awoke from his slumber. He then said to them: "Children, thus said R. Jochanan, 'Ishmael repented during his father's life, for it is written (Ib., ib. 9) And his sons Isaac and Ishmael, etc. And from the fact that Isaac is named first, although Ishmael was older, it is to be understood that Ishmael had repented and, knowing that Isaac was better than he, he gave him the preference.' " But perhaps the verse counts them inaccordance with their wisdom. Then the Scripture (Ib. 35, 29) And Esau, and Jacob, his sons, buried him, should also have said, Jacob and Esau, and not according to the age, as it is now. Hence, we infer that Ishmael had repented.

“It was contemptible in his eyes to lay hands on Mordekhai alone, for they had told him of Mordekhai’s people; Haman sought to destroy all the Jews that were in the whole kingdom of Aḥashverosh, the people of Mordekhai” (Esther 3:6). “It was contemptible [vayyivez] in his eyes to lay hands on Mordekhai alone” – contemptible one son of contemptible one. It is written there: “Esau showed contempt [vayyivez] to the birthright” (Genesis 25:34), and here it is written: “It was contemptible in his eyes.” “Haman sought to destroy all the Jews” – Rabbi Shimon ben Yosei ben Lakonya said: In this world, Israel was likened to rocks, as it is stated: “For from the top of rocks I will see them” (Numbers 23:9); “look to the rock from which you were quarried” (Isaiah 51:1). They were likened to stones, as it is stated: “From the shepherd of the stone of Israel” (Genesis 49:24); “the stone that the builders rejected” (Psalms 118:22). The nations of the world were likened to pottery; that is what is written: “He will break it as a potter’s jug is broken” (Isaiah 30:14). If a boulder falls on a clay pot, woe to the pot; if the pot falls on a boulder, woe to the pot; one way or the other, woe to the pot. So it is regarding anyone who confronts them [the Jews]; he will receive his just deserts from them. And so it says in Nebuchadnezzar’s dream: “That a stone was hewn from the mountain, not with hands, and it crushed the iron, the bronze, the clay” (The stone will destroy the image made of the different materials, each representing an empire that will be destroyed.) (Daniel 2:45). Rabbi Ḥiyya bar Yannai said: If the royal purple is sold in the marketplace, woe to the buyer and woe to the seller. Likewise, Israel is the royal purple in which the Holy One blessed be He glories; that is what is written: “My servant Israel, that I glory in you” (Isaiah 49:3); if they are sold, woe to the seller and woe to the buyer. To what is the wicked Haman comparable? To a bird that made a nest on the seashore and the sea swept away its nest, and it said: ‘I will not move from here until the sea becomes dry land and the dry land becomes sea.’ What did it do? It would take water from the sea in its mouth and pour it on the land, and would take dirt from the land and cast it into the sea. Its fellow came and stood alongside it and said to it: ‘Luckless and unfortunate one! Ultimately, what can you accomplish?’ So said the Holy One blessed be He to the wicked Haman: ‘World class fool! I said I would destroy them, so to speak, and could not, as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23), and you said “to destroy, to kill, and to eliminate” (Esther 3:13) [them]. By your life, your head will be severed instead of their heads, as they are destined for deliverance and you for hanging.’

(Gen. 25:34:) SO ESAU DESPISED. < He was > of the opinion that he was joking with Jacob, but the Holy One gave his concurrence from above. (Gen. R. 63:14.) It is so stated (in Exod. 4:22): THUS SAYS THE LORD: ISRAEL IS MY FIRST-BORN SON.

(Gen. 25:34:) SO ESAU DESPISED < HIS BIRTHRIGHT >. (Prov. 18:3:) WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING. This refers to Esau, about whom it is stated: SO ESAU DESPISED. (Prov. 18:3, cont.:) {AND WHEN DISGRACE COMES}, [AND WITH DISGRACE, SHAME], since the famine came in his footsteps. Thus it is stated (immediately after the verse about Esau despising his birthright, in Gen. 26:1): NOW THERE WAS A FAMINE IN THE LAND.

Rabbi said: Isaac circumcised Jacob, and Esau; and Esau despised the covenant of circumcision just as he despised the birthright, as it is said, "So Esau despised his birthright" (Gen. 25:34). Jacob clung to the covenant of circumcision, and circumcised his sons and his grandsons. Whence (do we know) that the sons of Jacob were circumcised? Because it is said, "Only on this condition will the men consent unto us to dwell with us… if every male among us be circumcised, as they are circumcised." (Gen. 34:22). Another text says, "Only on this condition will we consent unto you: if ye will be as we be" (Gen. 34:15). Hence thou canst learn that the sons of Jacob were circumcised. The sons of Jacob circumcised their sons and their grandsons. They gave it to them as an inheritance for an everlasting statute, until Pharaoh the Wicked arose and decreed harsh laws concerning them, and withheld from them the covenant of circumcision. And on the day when the children of Israel went forth from Egypt all the people were circumcised, both young and old, as it is said, "For all the people that came out were circumcised" (Josh. 5:5).

And Sarah was a hundred and seven and twenty years old; these were the years of the life of ‎Sarah. And Sarah died in Kirjath-arba, the same is Hebron in the land of Canaan. And Abraham ‎came to mourn over, Sarah, and to weep over her, and he stood up from before his dead and ‎spoke unto the sons of Heth, the in habitants of the land, saying: I am a stranger and so ‎journey with you; give me a possession of a burying place with you that I may bury my dead ‎out of my sight. And the children of Heth answered Abraham, saying unto him: Behold the ‎land is before thee, in the choice of the land bury thy dead, for verily, no man will pre vent ‎thee from burying thy dead. And Abraham said unto them: If it be your mind that I should bury ‎my dead out of my sight, hear me, and entreat for me to Ephron, the son of Zohar, that he ‎may give me the cave of Machpelah, which is in the end of his field, and I will purchase it of ‎him for whatsoever he may desire for it. And Ephron dwelt among the children of Heth, and ‎they went and called him, and he came into the presence of Abraham; and Ephron said unto ‎Abraham: Whatsoever thou wishest thy servant will do. And Abraham said: Nay, but I will buy ‎the cave and thy field for its full value, as a possession for a burial place forever. And Ephron ‎answered, saying: Behold the field and cave are before thee, give me whatsoever pleaseth ‎thee. But Abraham said: Nay, only for its full value shall I purchase it from thy hands and from ‎the hands of all those that go in at the gate of thy city, and from thy seed forever. And Ephron ‎and all his kinsmen heard this, and Abraham weighed unto Ephron four hundred shekels of ‎silver, into the hands of Ephron and his brethren; and Abraham wrote down these ‎proceedings and had it testified by four witnesses, and these are their names: Ami gal, son of ‎Abishna, the Hittite; Adihoron, son of Ashu nash, the Hivite; Abdon, son of Ahirom, the ‎Gomrite, and Bakdil, son of Abidos, the Zidonite; and Abraham took the book of the sale and ‎placed it in his treasury, and these are the words that Abraham wrote into the book saying: ‎That Abraham bought the cave and the field from Ephron, the Hittite, and from his seed, and ‎from all those that went in at the gate of his city and from their seed forever, to be the ‎purchased possession of Abraham and his seed, and of all those that go forth from his loins for ‎a possession of a burying place forever. And he put a seal thereto and had it testified by ‎witnesses. Thus the field and the cave therein and the entire ground were secured for ‎Abraham and his seed after him, from the children of Heth; and behold it is before Mamre, ‎even in Hebron, which is in the land of Canaan. And after this Abraham buried there Sarah his ‎wife, and that place with all its boundaries became the possession of Abraham and his seed for ‎a burying place. And Abraham buried Sarah in great display, as it is customary with the burials ‎of kings, and she was interred in very beautiful and costly garments. And her bier was ‎attended by Shem and his sons Eber and Abimelech, also by Auer, Eshcol, and Mamre, and all ‎the dignitaries of the land followed her bier. And the days of Sarah were a hundred and seven ‎and twenty years when she died, and Abraham made a great and heavy mourning, and he ‎observed that mourning for seven days. And all the inhabitants of the land consoled Abraham ‎and Isaac his son concerning Sarah. . And when their days of mourning were over Abraham ‎sent away his son Isaac to go unto the house of Shem and Eber to learn the ways and ‎instructions of the Lord. And Isaac remained there for three years. At that time Abraham arose ‎with all his servants and they started to return home, towards Beer-sheba. And when the year ‎was around, Abimelech king of the Philistines, died in that year. He was one hundred and ‎ninety-three years old when he died. And Abraham went with all his people into the land of ‎the Philistines to comfort the household of Abimelech, and all his household, and then he ‎returned to his home.‎ And after the death of Abimelech the people of Gerar took his son Benmelech, who was then ‎only twelve years of age, and they made him king in his father's place; and they called his ‎name Abimelech after his father, for such was their way of doing in Gerar. And Abimelech ‎ruled in the place of his father and he sat upon his throne. And Lot the son of Haran died also ‎in these days, in the thirty-ninth year of Isaac's life; and all the days that Lot lived were one ‎hundred and forty years when he died. And these are the sons of Lot, born unto him by his ‎daughters. The name of the first-born was Moab and the name of the second was Benamy. ‎And the two sons of Lot took unto themselves wives from the land of Canaan, and they bare ‎unto them children. And these were the children of Moab: Ed, and Majon, and Tarsus, and ‎Canvil, four sons, and they are the fathers of the children of Moab even unto this day. And all ‎the families of the children of Lot went forth to dwell wherever they should find a suitable ‎place, for they were very fruitful and they increased greatly. And they went out and built cities ‎unto themselves in the land of their habitation, calling the names of the cities which they built ‎after their own names. And Nahor son of Terah, Abraham's brother, died in those days, in the ‎fortieth year of the life of Isaac; and all the days of Nahor were one hundred and seventy-two ‎years, and when he died he was buried in Haran. And when Abraham heard of his brother's ‎death he was full of grief and sorrow and he mourned over him many days. And Abraham ‎called Eliezer, his head-servant, to give him orders concerning his house, and he came and ‎stood before him, and Abraham said unto him: Behold I am old, I do not know the day I may ‎die, for verily I am advanced in years. And now arise and go forth and do not take a wife for my ‎son from this place, nor from this land, from the midst of the daughters of the Canaanites ‎among whom we are dwelling. But go thou to my land and to my native place and take from ‎there a wife for my son. And the Lord God of heaven and earth who hath taken me from the ‎house of my father and brought me to this place; and who hath said unto me: To thy seed I will ‎give this land for an inheritance forever, he will send his angel before thee and give thee ‎success on thy way that thou mayest procure a wife for my son from my family and from the ‎house of my father. And the servant answered unto Abraham his master saying: Behold I will ‎go to thy birth-place and to thy father's house to take a wife for thy son from there. But per ‎adventure the woman will not be willing to follow me into this land; must I need bring thy son ‎again unto the land whence thou camest? And Abraham said unto him: Beware thou, that thou bring not my son thither again. The Lord ‎before whom I have walked will send his angel before thee to make thy way a success. And ‎Eliezer did according to Abraham's orders and Eliezer swore unto Abraham, his master, ‎concerning this matter. And Eliezer arose and took ten camels of the camels of his father, and ‎ten men from the servants of his master he took likewise, and they departed for Haran, the ‎city of Abraham and Nahor, to bring thence a wife for Isaac the son of Abraham. And while ‎they were gone Abraham sent to the house of Shem and Eber, and they brought thence his ‎son Isaac. And Isaac came back to his father's house in Beer-sheba at the same time that ‎Eliezer and his men arrived in Haran. And they stopped in the city near the watering place, and ‎Eliezer made his camels to kneel down without the city by a well of wa ter, and they remained ‎there; and Eliezer, the servant of Abraham, prayed, saying: O, Lord God of my master ‎Abraham, I pray thee send me good speed this day, and show kindness unto my master ‎Abraham, and appoint this day a wife for the son of my master from his own family. And the ‎Lord hearkened to Eliezer's voice for the sake of his servant Abraham, and he happened to ‎meet the daughter of Bethuel, the son of Milcah the wife of Nahor, Abraham's brother, and ‎Eliezer came into her house. And Eliezer related unto them all his affairs, and that he was the ‎servant of Abraham, and they were greatly rejoiced with him; and all of them blessed the Lord ‎for bringing about this event, and they gave him Rebekah, Bethuel's daughter, to be the wife ‎of Isaac, and the young maiden was very comely of appearance; she was a virgin and ten years ‎old at that time. And Bethuel, and Laban and his children, made a great feast that night, and ‎Eliezer and his men came and ate and drank and were exceedingly rejoiced that night; and in ‎the morning Eliezer and his men arose and he called the whole household together, saying: Let ‎me depart now that I go to my master.‎ And they arose and sent away Rebekah, and her nurse Deborah, daughter of Uz, with her. ‎And they gave her silver and gold, and men servants and maid servants, and they blessed her. ‎Thus they sent away Eliezer with his men and the servants that took Rebekah, and he went ‎and returned unto his master into the land of Canaan. And Isaac took Rebekah and she was ‎unto him a wife, and he brought her into the tent, and Isaac was forty years of age when he ‎took Rebekah, daughter of Bethuel, his uncle, for a wife. ‎ And at that time Abraham again took a wife in his old age, from the land of Canaan, and her ‎name was Keturah; and she bare unto him: Zimran, and Jokshan, and Medan, and Midian, and ‎Ishbak, and Shuah—six sons. And the sons of Zimran were: Abihen, and Molech, and Marim. ‎And the sons of Jokshan were: Sheba and Dedan. And the sons of Medan were: Amido, and ‎Joab, and Gochi, and Elisha, and Notach. And the sons of Midian were: Ephah, and Epher, and ‎Chanoch, and Abi da, and Eldaah. And the sons of Ishbak were: Makiro, and Bejodua, and ‎Tator. And the sons of Shuah were: Bildad, and Mamdad, and Meman, and Mehan. All these ‎are the families of the children of Keturah, the Canaanitish woman, which she bare unto ‎Abraham, the Hebrew. And Abraham sent all of them away, giving them gifts, and they went ‎away from Isaac his son, to locate wheresoever they should find a suitable place; and they ‎went all unto the mountains eastward and they built unto themselves six cities and they dwelt ‎therein even unto this day. And the children of Shebah and Dedan, the sons of Jokshan, did ‎not dwell with their brethren in their cities, and they journeyed about camping in the countries ‎and in the deserts even unto this day; and the children of Midian, son of Abraham, went ‎eastward of the land of Cush, where they discovered a large valley in the country of the east, ‎and they located there and built a city, and they dwelt in it. That is the land of Midian unto this ‎day. And Midian dwelt in the city which he built, with his five sons and all belonging unto him; ‎and these are the names of Midian's sons, according to their names and their cities: Ephah, ‎and Epher, and Chanoch, and Abida, and Eldaah. And the sons of Ephah were: Methach, and ‎Meshar, and Avi, and Tzanua. And the sons of Epher were: Ephron, and Zur, and Alirun, and ‎Medin. And the sons of Chanoch were: Reuel, and Rekem, and Azi, and Alyoshub, and Alad. ‎And the sons of Abida were: Chur, and Melud, and Keruy, and Molchi. And the sons of Eldah ‎were: Miker, and Reba, and Malchiyah, and Gabol. These are the names of the Midianites ‎according to their families; and afterwards the families of Midian spread throughout the land ‎of Midian. And these are the families of Ishmael, the son of Abraham, whom Hagar, Sarah's ‎handmaid, bare unto Abraham. - - And Ishmael took a wife from the land of Egypt, and her ‎name was Ribah, the same is Meribah. And Ribah bare unto Ishmael: Nebayoth, and Kedar, ‎and Adbeel, and Mibsam, and their sister Bosmath. And Ishmael disowned his wife Ribah, and ‎she went from him and returned to Egypt to the house of her father, and she dwelt there, for ‎she had been very wicked in the sight of Ishmael, and in the sight of his father Abraham. And ‎Ishmael afterward took a wife from the land of Canaan, and her name was Malchuth, and she ‎bare unto him: Nishma, and Dumah, and Masa, and Chadad, and Tema, and Yetur, and ‎Naphish, and Kedma. These are the sons of Ishmael, and these are their names, twelve ‎princes according to their nations; and the families of Ishmael spread forth, and Ishmael took his children and all the property that he had gained, together with the souls ‎of his household and all belonging to him, and they went to locate where they should find a ‎suitable place, And they went and dwelt near the wilderness of Paran and their dwelling was ‎from Havilah unto Shur, that is before Egypt as thou comest toward Assyria; and Ishmael and ‎his sons dwelt in the land, and they had chidren born unto them, and they were fruitful and ‎increased greatly. And these are the names of the sons of Nebayoth, the first born of Ishmael: ‎Mend, and Send, and Mayon; and the sons of Kedar were: Alyon, and Kezem, and Chamad, ‎and Eli. And the sons of Adbeel were: Cha mad, and Jabin; and the sons of Mibsam were: ‎Obadiah, and Ebedmelech, and Yeush—these are the families of the children of Ribah, the ‎wife of Ishmael; and the sons of Mishma, the son of Ishmael, were: Shamua, and Zecaryon, ‎and Obed; and the sons of Dumah were: Kezed, and Eli, and Machmad, and Amed; and the ‎sons of Masa were: Melon, and Mula, and Ebidadon; and the sons of Chadad were: Azur, and ‎Minzar, and Ebed melech; and the sons of Tema were: Seir, and Sadon, and Yakol; and the ‎sons of Yetur were: Merith, and Yaish, and Alyo, and Pachoth; and the sons of Naphish were: ‎Ebed, and Tamed, and Abiyasaph, and Mir; and the sons of Kedma were: Calip, and Tachti, and ‎Omir—these were the children of Malchuth, the wife of Ishmael, according to their families. ‎All these are the families of Ishmael according to their generations, and they dwelt in those ‎lands wherein they had built themselves cities unto this day.‎ And Rebekah, the daughter of Bethuel, the wife of Isaac, Abraham’s son, was barren in those ‎days, she had no offspring. And Isaac dwelt with his father in the land of Canaan, and the Lord ‎was with Isaac; and Arpachshad, son of Shem, the son of Noah, died at that time, in forty-‎eighth year of Isaac’s life; and all the days of Arpachshad’s life were four hundred and thirty ‎years when he died.‎

And a desparate struggle ensued between Esau and the two men that were with Nimrod, and ‎they yelled terribly at Esau; when Esau turned suddenly upon them smiting them to death ‎with his sword. And all the great men of Nimrod, who were out hunting with Nimrod in the ‎wilderness, when they heard the terrible yelling recognized at once the voices of those two ‎men, and they hastened to ascertain the cause thereof, and behold the king and the two men ‎that were with him lay dead in the wilderness. And when Esau saw from a distance the mighty ‎men of Nimrod coming towards him, he fled and escaped; and Esau took along with him the ‎costly garments of Nimrod, bequeathed to Nimrod by his father, and by virtue of which ‎garments Nimrod prevailed over all the people of the earth; and Esau ran hastily and ‎concealed those garments in his house. And Esau ran very swiftly with those garments. ‎towards the city, to escape Nimrod's men, and when he reached his father's house Esau was ‎wearied and exhausted and almost dead with excitement, as he approached his brother, ‎Jacob, and sat down before him; and he said unto his brother Jacob: Behold, I shall surely die ‎this day, and what profit shall this birthright do to me? And Jacob acted cunningly with Esau in ‎this matter, and Esau sold his birthright unto Jacob, for thus it was the pleasure of the Lord. ‎And the share of Esau in the cave, which is in the field of Machpelah which Abraham had ‎bought from the Hittites for the possession of a burying place, Esau sold unto Jacob likewise, ‎and Jacob became the owner thereof for a consideration. And Jacob wrote down the whole ‎transaction in a book, and he had it testified to by witnesses and he annexed a seal thereto, ‎and the book remained in Jacob’s possession. And when Nimrod, the son of Cush, was dead, ‎his men took him up and carried him away midst great consternation, and they buried him in ‎his city. And all the days that Nimrod lived were two hundred and fifteen years when he died, ‎and the days of his reigning over the people of the earth were one hundred and eighty five ‎years. Thus Nimrod died by the sword of Esau in shame and disgrace, and his death was ‎caused by the seed of Abraham, as he himself foresaw it in his dreams. And after Nimrod's ‎death his kingdom became divided into many provinces, and all the countries ruled over by ‎Nimrod were restored to their previous kings who recovered them after Nimrod's death. And ‎all the people of Nimrod's household were enslaved for many days by the other kings of the ‎earth.

For ‎behold in spite of all that he hath done he did not think of bringing unto thee neither a burnt ‎offering nor a peace offering, nor an ox, nor a lamb, nor a goat of all that he hath killed on the ‎day of the weaning of his son. And also since the day that Isaac was born, which is now thirty-‎seven years ago, Abraham hath not built a single altar nor brought one offering; because ‎having received what he prayed for he forsook his Lord. And the Lord said unto Satan: Hast ‎thou set thy mind upon my servant Abraham and knowest thou that there is not upon the ‎earth a man like unto him for righteousness and piety, one that feareth God and shunneth all ‎that is evil? As I am living if I would say unto him: Offer up Isaac thy son before me, he would ‎not withhold him from me, and much less if I were to say unto him bring me a burnt offering ‎from thy sheep or cattle. And Satan replied unto the Lord: Speak then at once to Abraham as ‎thou hast said and surely thou wilt see whether he will not transgress thy words this very day. ‎‎- At that time the word of the Lord was unto Abraham and he said unto him, Abraham, and he ‎said here I am. And the Lord said unto him: Take thou thy son, thy only one, even Isaac, and ‎get thee hence unto the land Moriah and offer him up there as a burnt offering upon one of ‎the mountains which will be shown unto thee by the clouds of the glory of God resting upon it. ‎And Abraham spoke within his heart: How can I do it, to take away my son Isaac from Sarah, his ‎mother, in order to offer him up as a burnt offering before the Lord? And Abraham came unto ‎the tent and seated himself before Sarah, his wife, and he spoke unto her in these words: Our ‎son Isaac is now grown up and yet he hath not been taught the service of his God these many ‎days. Now, therefore, I will go with him to-morrow and bring him unto the house of Shem and ‎his son Eber, and there he will learn the ways of the Lord. For they will teach him to know the ‎Lord, and also how to pray in the presence of the Lord so that he be answered, and there he ‎will be instructed in all the service of the Lord. And Sarah answered: Thou hast spoken well. Go ‎then my lord and do then as thou hast said; but do not take him away from me to a very ‎distant place, nor let him stay away from me there many days, for verily my soul is bound up in ‎his soul. And Abraham said unto Sarah: My daughter pray thou before the Lord our God that ‎he might do well with us. And Sarah took her son Isaac, and he tarried with her all that night, ‎and she kissed him and she embraced him, and she gave him instructions even to the very ‎morning. And she said unto him: Oh! my son, how is it possible for me to part with thee? And ‎she kissed him and embraced him again and she wept over him, and she gave Abraham ‎instructions concerning him. And Sarah said unto Abraham: I pray thee my lord take good care ‎of thy son and keep thine eyes on him, for I have not another son, nor even a daughter, ‎besides him. Oh! do not forsake him. If he be hungry give him bread to eat, and if he be thirsty ‎give him water to drink, and let him not go on foot nor allow him to sit in the sun, nor let him ‎go alone in the road nor prevent him from doing anything he may desire, and thou shalt do ‎unto him according to all that he may say unto thee. And Sarah continued weeping all that ‎night concerning Isaac, and gave him instructions until morning.‎

Another interpretation: “This month shall be for you” (Exodus 12:2) – that is what is written: “You shall say to Pharaoh: So said the Lord: Israel is My firstborn son. I have said to you: Let My son go, and he will serve Me; and you have refused to let him go. Behold, I will kill your firstborn son.” (Exodus 4:22–23). May the name of the Holy One blessed be He be exalted, as He “declares the end from the beginning” (Isaiah 46:10). Regarding Abraham it says: “Also that nation, whom they will serve, I will judge [dan]” (Genesis 15:14). What is dan? The plague of the firstborn, which is called an affliction [nega], as it is stated: “One further affliction [nega] [will I bring upon Pharaoh and Egypt; afterward he will send you forth from this]” (Exodus 11:1). What is: “I [anokhi] will judge?” (The question is about the use of the word anokhi for the first person singular.) The Holy One blessed be He said: “I will exact retribution from them with the plague of the firstborn, as it is stated: “Behold, I [anokhi] will kill your firstborn son.” The Holy One blessed be He passed this sign to Abraham, and Abraham to Isaac, Isaac to Jacob, Jacob to Levi, Levi to Kehat, Kehat to Amram, and Amram to Moses. Moses kept it as he proceeded. What is: “Israel is My firstborn son?” Rabbi Ḥiyya said: Sons whose fathers blessed them with their actions. That is Abraham as it is stated: “Blessed is Abram to God the Most High” (Genesis 14:19). Alternatively: “Israel is My firstborn son” – sons of he who took the birthright. (A reference to Jacob, who bought the birthright from Esau. See Genesis 25:29–34.) Alternatively: “Israel is My firstborn son” – the Holy One blessed be He said to the wicked Pharaoh: ‘Do you not know how much I value the firstborn, as I wrote in My Torah: “Do not work your firstborn ox” (Deuteronomy 15:19). Anyone who works it is beaten, and you extended your hand against My firstborn; justice demands that you will be beaten.’ The Holy One blessed be He brought ten plagues upon him corresponding to the ten trials with which Abraham was tested and he withstood them all. He brought them through Moses and through Aaron and by Himself. This is analogous to a king against whom ten provinces rebelled. He took with him two generals and went and conquered them. The king said: If I record them [the victories] in my name, how can I accord them honor? If I record them in their names, I exclude myself. Rather, I will divide them into three, (Three provinces for each of them. ) and there is one extra, and I will divide it among the three of us. Thus, the plague of boils was performed by the three of them. What does it say regarding the boils: “Upon the magicians [baḥartumim]” (Exodus 9:11), is defective, (It is without a yod, as though baḥartumam is written, meaning their magician. ) meaning that it afflicted their angel on high, so they would have no ability to resist. He brought ten plagues upon them like a military campaign. (See Tanḥuma, Bo 4. ) The frogs were especially hard on them, as it is stated: “Frogs that destroyed them” (Psalms 78:45), as they wounded their bodies and castrated them [the Egyptians], as it is stated: “And into your bedchamber, and onto your bed” (Exodus 7:28). The frogs said to them: ‘The image of their God (The Egyptians had tried to prevent Israel from procreating, and having children is, as it were, reproducing the image of God.) is nullified, and yours [your ability to procreate] remains intact?’ Therefore: “That destroyed them [vatashḥitem],” as it says: “And he spilled it [veshiḥet] on the ground” (Genesis 38:9). (Referring to Onan, who spilled his seed on the ground rather than procreate with Tamar.) From where [is the proof] that they [the frogs] spoke [medabberot]: “Regarding [al devar] the frogs that He had brought upon Pharaoh” (Exodus 8:8). Moreover, He brought upon them the plague of wild beasts [arov], because they were all intermingled [me’urbavin]; one man consorted with ten women, and ten men consorted with one woman; therefore, He brought a mixture [irbuvya] (Irbuvya and me’urbavin are from the same root as arov.) upon them. When the Holy One blessed be He said to Moses: “One further affliction [nega] will I bring upon Pharaoh” (Exodus 11:1), Moses said: The sign has arrived [higia]. “One was Abraham” (Ezekiel 33:24) – behold, it is the affliction of the “one”. (Abraham is described as one, and the fact that God said “one further affliction” rather than simply: A further affliction, alluded to the fact that it was the plague that Abraham had been told about. ) Since they [Israel] were firstborn, He therefore killed the firstborn, as it is stated: “Behold, I will kill your firstborn son” (Exodus 4:23). That is the sign to Abraham: “I will judge” (Genesis 15:14) Another matter: Why is Israel called “My firstborn son”? Because it is written in the Torah: “Rather, he shall acknowledge the firstborn son of the hated, giving him a double portion” (Deuteronomy 21:17); so too, Israel inherits two worlds, this world and the World to Come. That is why the Holy One blessed be He gave the secret of [calculating the waxing and waning of] the moon to Israel, that they should count on its basis, but the idolaters count on the basis of the sun; that is to say, just as the sun rules only during the day, so too, they rule only in this world, and just as the sun is made of fire, so, they are destined to be punished in it, as it is stated: “Behold, the day is coming, burning like a furnace” (Malachi 3:19). And just as the moon is seen during the day and at night, so, Israel rules in this world and in the World to Come. And just as the moon is made of light, so, Israel inherits the light, as it is stated: “Light is sown for the righteous” (Psalms 97:11), and it says: “Arise, shine, for your light has arrived” (Isaiah 60:1). That is why it says: “This month shall be for you” (Exodus 12:2) – it shall be yours, because you are of the same type [as the moon].

He said to Jacob, “Quick, let me have some of that red stew! I’m famished!”… Jacob replied, “First sell me your birthright.” “Look, I am about to die,” Esau said. “What good is the birthright to me?” But Jacob said, “Swear to me first.” So he swore an oath to him, selling his birthright to Jacob. Then Jacob gave Esau some bread and some lentil stew. He ate and drank, and then got up and left. So Esau despised his birthright. (Gen. 25:30–34)

Second, she had watched the twins grow up. She knew that Esau was a hunter, a man of violence. She had seen that he was impetuous, mercurial, a man of impulse rather than calm reflection. She had seen him sell his birthright for a bowl of soup. She had watched while he “ate, drank, rose, and left. So Esau despised his birthright” (Gen. 25:34). No one who despises his birthright can be the trusted guardian of a covenant intended for eternity.

In the case of Esau, the most pointed verse is the one in which he agrees to part with his birthright in return for a bowl of soup (Gen. 25:34). In a staccato series of five consecutive verbs, the Torah says that he “ate, drank, rose, went, and despised” his birthright. Yet this tells us that he was impetuous, not that he was evil.

who disgraced you Heb. הֳשָּׁאטוֹת, an expression for disgrace. The ‘aleph’ is not sounded. וַיִבֶז, despised (Gen. 25:34), is translated as וְשָּׁט [in Targum Onkelos].

with all the disdain [Heb. שָּׁאטְךָ,] interpreted as an expression of disdain, like (Gen. 25:34): “and Esau despised,” which Onkelos renders: וְשָׁט, but I say that שָּׁאטְךָ is an expression of lust, golozemant or golosement in Old French, ardent desire, gluttony.

and mobilize in companies Heb. והתשוטטנה בגדרות. Jonathan renders: ואתהמכוּן בסיעָן, mobilize in companies. He interprets והתשוטטנה as an expression of armies that run to and fro (משוטטים) ; and גדרות is an expression of sheepcotes full of flocks, and can be interpreted as “and roll in the dung of the sheepcotes,” an expression of contempt. [Onkelos translates:] “And Esau despised” (Gen. 25:34), ושט עשו.

A careful reading of Esav’s story shows many other deficiencies in his personality, (See, for example, Bereshit 26:34–5, where his choice of wives meets the clear disapproval of his parents. Moreover, his disdain for his own birthright (Bereshit 25:34) is also commonly understood to show poor character.) but even if all we had to go on was his stated intention to murder his brother, that would be enough in order to understand him as someone who sees others as mere objects. One who is prepared to murder another human being is showing that another’s right to life is purely dependent upon the aggressor’s own needs or preferences – similar to how most of us think about inanimate objects.

Genesis 25:19-34

Two stories of sibling confrontation begin the Yaakov cycle. From the first, vv. 19–28, all the necessary conditions are introduced for what is to come: struggle in the womb (foreshadowing Yaakov’s wrestling match in Chap. 32, the structural resolution of this earlier one), God’s plan for the younger son to outdo the older one, the importance of names as clues to personalities, and parental preference. This last point seals the fate of the two boys. The second story (vv.29–34) is Yaakov’s first act of stealth, and sets the pattern for his whole life. Note at the same time the text’s emphasis on Esav’s role (v.34), “Thus did Esav despise the firstborn-right.” As before, these episodes point in two temporal directions. Esav resembles Yishmael, the man of the bow; and parental preference will launch the initially tragic action in the Yosef story (Chap. 37).

The Gemara cites proofs to support these charges. He engaged in sexual intercourse with a betrothed maiden, as it is written here: “And Esau came in from the field”; and it is written there with regard to rape of a betrothed maiden: “For he found her in a field” (Deuteronomy 22:27). He killed a person, as it is written here: “And he was faint”; and it is written there: “Woe is me, for my soul faints before the slayers” (Jeremiah 4:31). And he denied the principle of God’s existence, as it is written here: “What profit is this to me” (Genesis 25:32); and it is written there: “This is my God and I will glorify Him” (Exodus 15:2). When he questioned the profit of “this,” he was challenging the assertion that “this is my God.” And he denied resurrection of the dead, as it is written: “Behold, I am at the point of death” (Genesis 25:32), indicating that he did not believe in resurrection after death. And he despised the birthright, as it is written: “And Esau despised the birthright” (Genesis 25:34).

Yaakov then gave Eisov bread and a pottage of lentils. He [Eisov] ate and drank, got up and left. [Thus] Eisov scorned the birthright.

And he arose, and went. And Esau despised the birthright, and vilified the portion in the world that cometh, and denied the resurrection of the dead.

And Jakob gave to Esau bread and pottage fo lentiles. And he ate and drank, and arose and went. And Esau scorned the birthright, and the portion of the world that commeth.

However to fulfill that which was further said to him (Genesis 26:3), "as I will give to you and your seed, all of these lands," Scripture recounted the matter of the wells, his leaving Gerar, and that which Abimelech came to seek his friendship - as if he was the master of the land. And observe this story, and see how it indicates this concept: For behold, Scripture mentioned [that] the reason of, "And the Philistines stopped up all the wells which his father’s servants had dug in the days of his father Abraham," was in order that Issac's shepherds should not benefit from them, and go away from there from lack of water; and besides that, Abimelech told Issac, "Go away from us, for you have become far too big for us," meaning [that] due to the large quantity of his livestock, there was no room for the livestock of the land; [such that] behold, Issac left the land - but he did not distance himself from the city [of Gerar]. As he dwelt in Nachal Gerar, close to the city - and not like Rashi wrote - as since it shares the name Gerar, it appears that it was close to it. [Hence] he dwelt there against their will. Moreover, he returned and dug the wells that Abraham had dug and the Philistines had filled. And in order to govern over them more, he called them by the name his father had called them - to indicate that they were not new. Rather he would open the wells that they had already filled and call them by their names - as he did this by the power of his hand. And they also dug and found a spring of living water... and even though the shepherds of Gerar fought about this well... behold, this well nevertheless stayed with the shepherds of Issac... And they also dug another well - and even though they also fought about it, it stayed with him; and he called it Sitnah, to [mark] their hatred (sinah) towards him. Until, when they dug the third well, they did not fight about it; and he therefore called its name, Rechovot - as Issac said, "the Lord has widened (hirchiv) and made us fruitful in the land." [This] means to say, "Even though they sent me away from them, the Lord widened it for us in this land, against their will." And this is the reason for all of this story - about which Ramban did not find any purpose or glory to Issac - being written here. [However, Ramban] maneuvered to explain it by way of [its] shell [to be] about our holy and glorious Temple. But in my opinion, there is great glory to Issac [in this story], and that is why it is written here. And since Issac did all of these things with a bold heart - as if he was the master of the land - hence in his coming to Beersheba, the Lord appeared to him and promised him, "I am the Lord of Abraham, your father, do not fear." [This] means to say, "I am the One who gave Abraham your father the power to defeat the kings, and I am the One who gave you the power to act with strength; hence do not fear the men of Gerar, nor about the matter of the wells that you made - as I am with you in all that you do"...  "We did not touch you and we sent you away in peace" - meaning to say that we did not take anything from all that is yours, but we rather sent you away in peace. As there is no doubt that you are now more blessed of the Lord than when you came to our land. And that proves that you received benefit and goodness in this land, even as it was from God. And therefore, it is not fit that you do harm to the land in which you lived and were blessed.

ויהי רעב בארץ, there was a famine in the land (Canaan); Yitzchok thought [that this was a signal] that the exile of Avraham’s descendants [predicted to him] was about to begin; this is why he headed for Egypt. G-d told him not to proceed to Egypt but to remain within the boundaries of the land of Canaan. (Philistine region) He indicated to him that the exile in Egypt was not yet about to commence.

מלבד הרעב הראשון, “in addition to the previous famine,” (in his father’s lifetime) According to some commentators this was already the second famine in Yitzchok’s lifetime.

וילך יצחק אל אבימלך, “Yitzchok went to Avimelech” (whose land had not been affected, and with whom Avraham had made a reciprocal treaty.)

מלך פלשתים גררה, “the King of the Philistines whose capital was in G’ror.” At that time it had still been Yitzchok’s intention to use the land of the Philistines as a shortcut to Egypt. (Compare Exodus 13,17 where G-d did not use the land of the Philistines as a shortcut to lead the Israelites to the land of Canaan.)

ויהי רעב בארץ מלבד הרעב הראשון , “There was famine on earth, apart from the first famine, etc.” Nachmanides writes concerning this statement that it is possible that the first famine on earth was the one reported in Genesis 12,10 during the days of Avraham. His comment is surprising in view of what we learned in Bereshit Rabbah 64,2 that there were a total of 10 famines which have been mentioned in the Bible, the first one of which occurred in the days of Adam as a result of G’d cursing the earth for his sake (Genesis 3,17). The second is supposed to have occurred during the time of Lemech, Noach’s father who greeted Noach’s birth as a good omen, saving mankind from the earth which had been cursed (Genesis 5,29). The correct interpretation of our verse is that the word “the first famine,” referred to in our verse describes the post-deluvian world, not the “first” ever. This is evident even from the continuation of Nachmanides’ commentary in which he writes: “for they were remembering the first famine and telling each other about it.” On account of that famine Avraham had felt impelled to leave the land of Canaan and to descend to Egypt. Yitzchak, true to the example set by his father, wanted to do the same, until G’d restrained him by telling him not to go to Egypt. Nachmanides, in commenting on this whole paragraph, involving Yitzchak and Avimelech, writes: “this entire paragraph is full of allusions and foreshadows what would happen to the Jewish people when they would go into exile to the land of the Babylonians. Whereas the exile of Avraham into Egypt had been due to a famine, foreshadowing that his descendants would also descend there on account of a famine, this exile of Avraham to Gerar was voluntary (Genesis 20,1) “Avraham journeyed from there to the land of the South and settled between Kadesh and Shur and he sojourned in Gerar.” The descent of Yitzchak to Gerar, as opposed to that of his father, was involuntary and occurred at the specific command of G’d. (verse 2) It therefore can serve as a preview of an exile to a land one’s fathers had come from. Just as Avraham had come from Babylonia before migrating to the land of Canaan, so when his or Yitzchak’s descendants would march into exile it was fitting that the place they would be exiled to would be the land they had originally come from. Please remember that Yitzchak’s “exile” was different from his father’s. Avimelech did not rob him of his wife. He only lived in fear that this might happen, fear being one of the hallmarks of living in exile. At the beginning, as soon as Yitzchak arrived, Avimelech had issued instructions that no one should dare harm Yitzchak (verse 11), whereas ultimately he expelled him from his country (verse 16). Eventually, the same people who had expelled him sought an alliance with Yitzchak. This is very similar to the experience of the Jewish people during the Babylonian exile. The exile commenced due to the terrors of hunger (Lamentations 5,10). During the Jews’ stay in Babylon they were not oppressed, and many of them rose to positions of great influence. Finally, [after the Babylonians had themselves become vassals of the Persians, Ed.] King Coresh proclaimed that they were free to return to their homeland and gave them money and a military escort to protect them on the way (Ezra 1,3). He even warned the surrounding kingdoms not to molest the returning Jews (Ezra chapter 4 and Daniel chapter 7). Basically, what the Torah tells us in this paragraph is that there was a famine and Yitzchak went to the land of the Philistines, a land governed by the same Avimelech who had already governed it in the days of Yitzchak’s father and who had concluded a sacred covenant with his father. This was the reason Avimelech did not dare touch Yitzchak. [Originally, Avimelech had requested the covenant because he was afraid of what might happen to his offspring when the Jews would take over the country. It had not occurred to him that Avraham’s son might use his own country as a safe haven from famine. Ed.] The inquiry about the status of Rivkah was not made by Avimelech but by the local inhabitants, and this is why the Torah was careful to write (verse 7) “the men of the place inquired about his wife.” In spite of being told that Rivkah was not Yitzchak’s wife they did not molest her remembering the covenant with Avraham, Yitzchak’s father. When Avimelech protested to Yitzchak that “someone from the local population almost slept with Rivkah,” (verse 10) he meant: “I did not touch her and I was extremely careful not to get involved with her. But, at the same time, it was very possible that one of my countrymen could have done so and then you Avraham would have been the immediate cause of making us guilty just as happened in your father’s time.” Thus far Nachmanides

ויהי רעב בארץ, in the land of Canaan.

מלבד, meaning that since the last mentioned famine in Genesis chapter 12, there had not been another famine in the land of Canaan. The only reason Avraham had left the land of Canaan at that time had been the famine, and his desire to save the vast herds of cattle and sheep owned by him at that time.

וילך יצחק, Yitzchok, relying on the treaty between his father and Avimelech the King of the Land of the Philistines, considered it the natural thing to do to move to the region ruled over by Avimelech in order to sojourn there until the famine would pass. Avimelech at that time had stipulated that the treaty between them would remain in force for grandchildren and great grandchildren of the signatories. (21,23)

BESIDE THE FIRST FAMINE THAT WAS IN THE DAYS OF ABRAHAM. Perhaps (“Perhaps.” Since in Bereshith Rabbah 25:3, it is stated that there were ten famines in the world, the first one having been in the days of Adam, Ramban writes, “Perhaps,” meaning that a famine of such magnitude had never occurred before the days of Abraham, and this explains why Scripture uses it as a reference point.) there was no famine in the world until the days of Abraham. This is why Scripture counts from it, for otherwise, what need is there to mention it? In my opinion the correct reason why Scripture mentions it is to tell us that people remembered the first famine, mentioning that on account of it Abraham went down to Egypt and there G-d did him great honor. It was for this reason that Isaac wanted to go in his father’s footsteps by descending into Egypt until it was said to him, Go not down into Egypt. (Verse 2 here.) The reason for the prohibition has been stated by our Rabbis: “You [Isaac] are a perfect burnt-offering and residence outside of the Land of Israel does not befit you.” (Quoted by Rashi in this form. The source is in Bereshith Rabbah.) In my opinion, there is also included in this subject a reference to the future. Abraham’s exile into Egypt on account of the famine is an allusion to the exile of his children there. (See Ramban above, 12:10, for complete exposition of this subject.) His going to Abimelech (Chapter 20.) however was not an exile for he resided there of his own volition. But Isaac’s going [to the land of Abimelech, as recorded here in this verse, And Isaac went unto Abimelech] on account of the famine, does allude to an exile since he left his place against his will and went to another land. Now Isaac’s exile was from his own place to the land of the Philistines, which was the land in which his father had resided. This alludes to the Babylonian Exile, which took place in the land in which their ancestors had resided, namely, Ur of the Chaldees. (In view of the fact that Ramban, at the end of Seder Noach (11:28), states his opinion at length that Abraham’s birthplace was not Ur of the Chaldees, it is necessary to say that the author’s reference here is to the time when Terah, his father, took him there, and while being there his life was saved by a miracle. See Ramban there at the end of Verse 28.) Know further that this Babylonian Exile mentioned is mirrored in the events which befell Isaac in that they did not take his wife (As they did to Abraham in Egypt. (12:15).) in the land of the Philistines. Rather, his lot there was only exile and fear. At the beginning Abimelech said, He that toucheth this man or his wife shall surely be put to death. (Further, Verse 11.) Later he regretted it and said, Go from us. (Verse 16 here.) Afterwards, he returned and made a covenant with Isaac (Verses 25-31 here.) Similarly, in the Babylonian Exile, they were exiled there because of the burning heat of famine, (Lamentations 5:10.) and while there, they were neither subjugated, nor were they treated harshly. On the contrary, their leaders were princes in the government. Later on, they said, Whosoever there is among you of all His people — his G-d be with him — let him go up, (Ezra 1:3.) even alerting the princes and governors beyond the River (Euphrates. The term “beyond the River” here applies to the region beyond the River westward from the standpoint of those in Babylonia or Persia.) to help them. Later on, they ceased work [on the House of G-d in Jerusalem] , and it ceased “for a season and a time.” (See Ezra 4:24 and Daniel 7:12.) Later, they again changed their policy and gave permission for the construction of the House of G-d, saying, That they may offer sacrifices of sweet savor unto the G-d of heaven, and pray for the life of the king and his sons. (Ezra 6:10.)

TO ABIMELECH, KING OF THE PHILISTINES. It is not known whether this is the same Abimelech who lived in the days of Abraham (Chapter 20.) or whether every Philistine king was so called, for in the time of David he was also called Abimelech. (Psalms 34:1.) Onkelos, however, is of the opinion that the Abimelech with whom Isaac dealt was a son [of the one mentioned in the account of Abraham]. (Ramban refers to Onkelos’ translation of Verse 28, Let there be now an oath between us, and thee, which Onkelos translates as follows: “Let there be now an oath which was between our fathers between us and thee.” Thus Onkelos states that the present Abimelech was a son of the one who lived in the days of Isaac’s father.) The reason that Isaac went to Abimelech was that he intended to go down to Egypt, so he went to Abimelech, his father’s confederate, in the hope that perhaps he would deal kindly with him in the days of the famine, thus making it unnecessary for him to go down to Egypt. Now Abimelech, on account of his covenant with Abraham, did not harm him or his family at all. However, the men of the place (Verse 7 here.) asked Isaac, in mere quest, concerning his wife, and he said, She is my sister. (Verse 7 here.) Even so, neither the king nor any of his men touched her for they remembered the affair of Abraham. (Chapter 20.) Hence Abimelech said, One of the people might lightly have lain, (Verse 10 here.) meaning to say, “I Abimelech did not touch her, and I was careful concerning her, but one of the men of the land might easily have stumbled, and then you would have made us incur guilt, as we sinned in the matter of your father.”

מלבד הרעב הראשון אשר היה בימי אברהם, as we read in Genesis 12,10. There was no need for this phrase except to inform us that just as his father Avraham had traveled to Egypt on account of a famine, so now his son was about to emulate his father and to travel to Egypt by way of the land of the Philistines. This was the shortest route to Egypt, as we know from Exodus 13,17. G’d told him not to go to Egypt as he knew what his plans were.

Seit das Land Abraham zum einstigen Besitze verheißen worden, sehen wir daßelbe wiederholt von Hungersnot heimgesucht, eben das Land, das bestimmt war von Milch und Honig überzufließen. Denn die Blüte dieses Landes soll nicht bloß durch die Arbeit des Menschen und die Gunst der Natur, sondern in erster Linie durch die Sittlichkeit und Rechtschaffenheit seiner Bewohner bedingt sein. "Es speit die Bewohner aus, sobald sie sittlich entarten". Sowie das Volk ursprünglich ein "hartes", schwer zu gewinnendes Volk, durch die Macht des Gesetzes das Gottesvolk wurde, so war auch sein Boden an sich hart und unfruchtbar, der Hungersnot preisgegeben, und nur eben durch die Macht desselben Gesetzes zum Lande der Fülle und des Segens zu umwandeln. Garisim und Ebal, das ist das Bild der Alternative, zwischen welche das Volk von vornherein gestellt war; wüste Öde der eine, üppige Blüte der andere. Und auf Ebal, den öden, ward der Altar der Thora gebaut. Denn völlig voraussetzungslos soll durch das Gesetz ein Ebal zum Garisim werden. Land und Volk gehören innig zusammen, keines erreicht die Blüte ohne das andere.

אשר היה בימי אברהם, ever since that time there had not been as severe a famine in the Land Of Canaan as there was at the time the Torah speaks of here, a famine severe enough to cause the inhabitants of the land to migrate in search of food.

וילך יצחק אל אבימלך, in order to obtain a permit to stay in his country. This teaches us that Yitzchok possessed good manners, seeing he could have claimed this as a right under the treaty between Avraham and Avimelech.

There was a famine in the land, besides the first famine that was during the days of Abraham. Isaac, who was a shepherd living in the south of the land of Canaan, went to Avimelekh king of the Philistines, to Gerar. Avimelekh was one of the local rulers of the Philistines, and perhaps he was king over all the Philistines at the time. 10

מלבד הרעב הראשון, “in addition to the first famine, etc.” Nachmanides, basing himself on the word הראשון, “the first ever,” speculates that the famine in Avraham’s time may have been the first famine on record in antiquity. If not, why was there a need to once more refer to a famine, which, at this time, does not interest the reader at all? It is possible that the reason that the Torah does refer to the previous famine is that people in Yitzchok’s generation still recalled the famine which had occurred some 70-80 years earlier, and they recalled that Avraham had moved to Egypt at the time on account of that famine. They also remembered that Avraham had become a very wealthy man during his stay in Egypt, and had even retained all that newly acquired wealth despite his confrontation with the Pharaoh of Egypt. It was natural then to expect that like father like son, Yitzchok too, would move to Egypt to await the end of the famine there. This is why G’d told him not to leave the Holy Land, or, more specifically, not to move to Egypt. G’d added that He would extend His blessing to him. He renewed the oath He had sworn to Avraham at the time. Rashi explains the reason why Yitzchok was not to descend to Egypt being the fact that someone who had been a burnt offering on the altar on the Holy Mount Moriah is not to demean himself by leaving the Holy Land. Other commentators feel that G’d stopped Yitzchok from traveling to Egypt because in the Heavenly Court the decree that the Jewish people would be enslaved in Egypt had already been promulgated, so that if he had traveled there he could not have left until the end of that period of enslavement. Nachmanides writes that G’d’s directive to Yitzchok was also a סימן, a historical preview of what the Jewish people would experience when the time came, i.e. that any move to Egypt was a move to eventual exile, and that Yitzchok’s sojourn in the part of the Holy Land occupied by the Philistines under Avimelech was not considered as part of that exile. The very fact that our patriarchs resided in that land is proof that it is ancestral land and will forever remain part of the Holy Land promised to Avraham by G’d. The fact remains that in spite of Avimelech having been a partner of Avraham in a non-aggression pact extending for 3 generations, this did not prevent him or his son from expelling Yitzchok. Eventually,.Avimelech personally, did not harm Yitzchok seeing he had sworn an oath of friendship to Avraham; His subjects, however, did what they could to make life miserable for Yitzchok. The Jewish exile experience in Babylonia is compared to Yitzchok’s experience in the land of the Philistines, welcome turning into hatred and even the destruction of our Temple by the Babylonians. This was followed by another change of heart, this time by the Persians. [Rabbi Chavell traces the Ramban’s historical analysis by quoting both from the Book of Ezra and the Book of Daniel. Ed.] At any rate, the Philistines remembered that G’d had protected Avraham against outrages done by both the Egyptians and the previous Avimelch, so that they were careful not to harass him too much.

"And there was a famine in the land..." (Gen. 26:1). Rabbi Yehuda opened the discussion with the verse, "Hashem tries the righteous, but the wicked and him who loves violence His soul hates" (Tehilim 11:5). How orderly and right are the deeds of the Holy One, blessed be He, and all He does is according to justice and truth, as it is written, "He is the Rock, His work is perfect" (Devarim 32:4).

And then Isaac, of whom it is written, "And there was a famine in the land..." (Gen. 26:1). And Isaac went to Gerar. From there, he later ascended peacefully. And so all the Righteous are tested by the Holy One, blessed be He, to raise their heads in this world and in the World to Come.

"And there was a famine in the land, beside the first famine that was in the days of Abraham" (Gen. 26:1). Rabbi Abahu opened the discussion with the verse, "While the king was reclining at his board, my spikenard sent forth its fragrance" (Shir Hashirim 1:12). We learned that the righteous will pass through four eras and four times, each different from the other. During the first, knowledge will increase in the world, and the righteous will conceive what they have not conceived in this world. As we have learned from Rabbi Pinchas, in the future, the perception of the righteous will be greater than that of the ministering angels, as it is written, "as the waters cover the sea" (Isaiah 11:9). During the second time, you shall be occupied. (End of Midrash Hane'elam)

[2] And so all the righteous suffered in their youth and ultimately found comfort. Abraham suffered greatly in his youth, was thrown into a fiery furnace, and was cast out of his father's house. Sixteen kings came against him, and his wife was taken from him by both Pharaoh and Abimelech. He was tested with his only son, Isaac, but in the end found peace, as it says "And Abraham was old, well advanced in age; and the Lord had blessed Abraham in all things" (Genesis 24:1). Isaac also suffered greatly in his youth, as Ishmael took an arrow and tried to kill him. It says, "And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, playing with her son Isaac" (Genesis 21:9). "Playing" means he took an arrow and tried to kill him. Furthermore, his father Abraham was going to slaughter him, and then famine came, as it says, "Now there was a famine in the land" (Genesis 26:1). Isaac went to Abimelech and became the target of jealousy, as it says, "And the Philistines envied him" (Genesis 26:14). They told him to leave, and he went and settled in Gerar, where he disputed with the shepherds. But ultimately he found comfort, as it says, "Therefore he called it Rehoboth, for he said, 'For now the Lord has made room for us, and we shall be fruitful in the land'" (Genesis 26:22). Similarly, Jacob suffered greatly, as Esau pursued him, and he was enslaved by his sons. He was pursued by Laban and punished through his daughter. His son was sold, and in the end he found peace, as it says, "And Jacob lived in the land of Egypt seventeen years" (Genesis 47:28). Joseph was deeply pained when his brothers despised him, threw him into a pit, sold him into slavery, and he was imprisoned. As it is written, "They afflicted his feet with shackles; iron pierced his soul until his word came to pass and God's word proved him true" (Psalms 105:18-19). Joseph remained silent, as it is written, "He sits alone in silence" (Lamentations 3:28). In the end, he was redeemed, as it is written, "He will not abandon forever, for He desires to show kindness" (Lamentations 3:31). And it is written at the end, "Hurry and go up to my father" (Genesis 45:9).

“From the ground, which the Lord cursed” – there were ten periods of famine that came to the world: One in the days of Adam the first man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17); one in the days of Lemekh, as it is stated: “From the ground, which the Lord cursed”; one in the days of Abraham – “there was a famine in the land” (Genesis 12:10); one in the days of Isaac, as it is stated: “There was a famine in the land, besides the first famine” (Genesis 26:1); one in the days of Jacob, as it is stated: “For these two years, the famine” (Genesis 45:6); one in the days when the judges judged, as it is stated: “It was in the days when the judges judged; there was a famine in the land” (Ruth 1:1); one in the days of David, as it is stated: “There was a famine in the days of David for three years” (II Samuel 21:1); one in the days of Elijah, as it is stated: “As the Lord, God of Israel, before whom I stand, lives, there will be dew and rain during these years only by my word” (I Kings 17:1); one in the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); and there is one that circulates and comes periodically to the world. And [there will be] one more in the future, as it is stated: “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11). Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul. (The reason underlying the famine was relevant to Saul, not David (II Samuel 21:1).) However, because Saul was the shoot of a sycamore, (Easily broken, unable to withstand it, due to his lack of merit.) the Holy One blessed be He postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come in the days of downtrodden people, but rather, in the days of powerful people, who are able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna said in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham. The famine that came in the days of Elijah was a famine of drought; one year produced [crops], and one year did not produce. The famine that came in the days of Elisha was a famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one. (According to a different reading: the price for which one used to purchase two se’a, they could purchase [only] one.) But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela? (Double the ordinary price of wheat, which was four se’a for a sela (Pe’a 8:7).) Rabbi Shimon said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh did depart, therefore, he was punished.

“There was a famine in the land, besides the first famine that was during the days of Abraham, and Isaac went to Avimelekh king of the Philistines, to Gerar” (Genesis 26:1). “There was a famine in the land.” “The Lord knows the days of the faultless” (Psalms 37:18) – this is Isaac. “Their inheritance will last forever” (Psalms 37:18), “Reside in this land [and I will be with you, and I will bless you]” (Genesis 26:3), “They are not put to shame in difficult times” (Psalms 37:19) – the difficulty of Avimelekh. “And in days of famine they are sated” (Psalms 37:19) – “There was a famine in the land.”

“The Lord will not starve the soul of the righteous” (Proverbs 10:3) – this is Isaac. “Reside in this land.” “And He averts the devastation of the wicked” (Proverbs 10:3) – this is Avimelekh. “There was a famine” – Ten famines came to the world. One during the days of Adam the first man – “accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh – “from the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham – “there was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “there was a famine in the land”; one during the days of Jacob – “for these two years there has been famine” (Genesis 45:6); one during the days when the judges judged – “It was in the days when the judges judged, there was a famine in the land” (Ruth 1:1); one during the days of Elijah, as it is stated: “As the Lord God of Israel [lives…there will not be dew or rain these years, except by my word]” (I Kings 17:1); one during the days of David – “there was a famine during the days of David” (II Samuel 21:1); one during the days of Elisha – “there was a great famine in Samaria” (II Kings 6:25); and one that is progressing and coming to the world and one in the future, as it is stated: “I will send famine in the land, not famine for bread, not thirst for water…” (Amos 8:11). Rabbi Shmuel bar Naḥman said: The primary brunt of them was during the days of David, but it would have been appropriate for them to have been during the days of Saul, but because Saul was an offshoot of a sycamore tree (The sycamore tree is frail.) the Holy One blessed be He transferred it and brought it during the days of David. Shila sinned and Yoḥana is punished? (The phrase means how can one person sin and another be punished.) Rabbi Ḥiyya Rabba said: This is analogous to a glazier who had a basket filled with cut, ornate glassware. When he sought to hang his basket, he would bring a peg, implant it into the wall, and then hang his basket. Therefore, all of them did not befall lowly people, (Major catastrophes did not befall people who would not be able to withstand them. They befell mighty people, who could withstand them.) but rather, mighty people. Rabbi Berekhya would read in their regard: (Regarding David’s generation.) “He gives strength to the weary” (Isaiah 40:29). Rabbi Ḥelbo said: Two [famines] came during the days of Abraham. Rabbi Aḥa said: One during the days of Abraham and one during the days of Lemekh. The famine that came during the days of Elijah was a famine of drought; one year it produced and one year it did not produce. (There was a small amount of rain, and there was some produce (See Mishna Avot 5:8).) The famine that came during the days of Elisha was one of panic – “until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was during the days that the judges judged – Rabbi Huna said in the name of Rabbi Aḥa: Forty-one se’a were sold for the price of forty-two se’a. But was it not taught: A person may not leave the Land of Israel unless two se’a of wheat go for one sela. Rabbi Shimon said: When? It is at a time that one cannot find any to acquire, but if he can find any to acquire, even if it is one se’a for a sela, he may not leave the Land of Israel. Because Elimelekh left the Land of Israel, he was punished that he and his sons died.

“Isaac went to Avimelekh [king of the Philistines], to Gerar” – to Gardiki. (The name of that area in Roman times.) Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: Why did they [not] (Radal and Etz Yosef add the word "not" based on Yerushalmi, Sheviit 6:1.) decree impurity on the abode in Gardiki? (Even though they decreed impurity on places outside of Israel, on this place, which is close to the border they did not decree impurity since people would not go there anyway.) It is because it is a poor abode. Until where? It is until the ravine of Egypt. “The Lord appeared to him, and said: Do not go down to Egypt; dwell in the land that I will tell you” (Genesis 26:2). “The Lord appeared to him, and said: Do not go down to Egypt; dwell [shekhon] in the land” – establish permanent residence [shekhuna] in the Land of Israel; plant, sow, graft branches (See Matnot Kehuna.) on trees. Alternatively, “shekhon in the land” – cause the Divine Presence [haShekhina] to rest in the land. “Reside in this land, and I will be with you, and I will bless you, for I will give all these lands to you, and to your descendants, and I will keep the oath that I took to Abraham your father” (Genesis 26:3). “Reside in this land” – Rabbi Hoshaya said: [God said:] ‘You are an unblemished burnt offering; just as a burnt offering, if it goes outside the curtains, it is disqualified, you, too, if you go out of the Land of Israel, you are disqualified.’ “To you, and to your descendants, I will give all these [ha’el] lands – the mighty; just as it says: “He took the mighty of [eilei] the land” (Ezekiel 17:13). Another matter, why does it not state haeleh, but rather, ha’el? It is to say: I will give you some of them. When will I give you the rest? It will be in the future.

Rabbi Abba bar Kahana began: “Raise your voice, Bat-Galim, [listen, Layish; destitute is Anatot]” (Isaiah 10:30). Isaiah said to Israel: Instead of reciting songs and psalms before idols, raise your voice in words of Torah, raise your voice in synagogues. “Bat-Galim” – just as these waves [galim] are conspicuous in the sea, so their ancestors were conspicuous in the world. Another matter: “Bat-Galim” (Isaiah 10:30) – bat golim, daughter of exiles: daughter of Abraham, the one of whom it is written: “There was a famine in the land and Abram descended to Egypt [to reside there]” (Genesis 12:10); daughter of Isaac, of whom it is written: “Isaac went to Avimelekh, king of the Philistines, to Gerar” (Genesis 26:1); daughter of Jacob, of whom it is written: “He went to Padan Aram” (Genesis 28:5). “Listen” (Isaiah 10:30), listen to My commandments, listen to words of Torah, listen to words of prophecy, listen to perform acts of righteousness and good deeds. “Layish [Laisha]” (Isaiah 10:30) – and if not, laisha, (This is one of the biblical terms for lion.) the lion will ascend upon you. This is the wicked Nebuchadnezzar, in whose regard it is written: “The lion has ascended from its lair” (Jeremiah 4:7). “Destitute [is Anatot]” (Isaiah 10:30) – destitute of righteous individuals, destitute of prophecy, destitute of mitzvot and good deeds. “Anatot” – and if not, (If you do not listen to all these warnings.) “Anatot,” – that resident of Anatot will come and prophesy in your regard, as it is written: “The words of Jeremiah son of Ḥilkiyahu, of the priests who were in Anatot…” (Jeremiah 1:1). When the punishment arrived, he lamented over them, eikha. (Eikha means “how,” and is the opening word of the book of Lamentations, which begins: “How does the city that was full of people sit solitary?” (Lamentations 1:1). Eikha is also the Hebrew name of the book of Lamentations. The prologue to Eikha Rabba records how different Sages would begin their study of Lamentations. They would often begin by expounding a verse that in their view encapsulated the essence of the book, before beginning with the first verse. Thus, many of these introductions conclude with the word eikha, which is used as an expression of lamentation, as well as a reference to Lamentations 1:1 and a transition from the Sage’s introduction to his actual recitation or study of Lamentations (see Etz Yosef).)

{(Gen. 26:1:) NOW THERE WAS A FAMINE. This verse is related (to Prov. 18:3): WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING. Who was this < wicked > one? This was Esau the Wicked, who came upon his feet to Abbadon (i.e., to hell, the place of damnation). What is written?} (As these braces indicate, Buber believed the whole paragraph to be superfluous.)

(Gen. 25:34:) SO ESAU DESPISED < HIS BIRTHRIGHT >. (Prov. 18:3:) WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING. This refers to Esau, about whom it is stated: SO ESAU DESPISED. (Prov. 18:3, cont.:) {AND WHEN DISGRACE COMES}, [AND WITH DISGRACE, SHAME], since the famine came in his footsteps. Thus it is stated (immediately after the verse about Esau despising his birthright, in Gen. 26:1): NOW THERE WAS A FAMINE IN THE LAND.

[(Gen. 26:1:) NOW THERE WAS A FAMINE IN THE LAND.] This text is related (to Ps. 33:18): BEHOLD, THE EYE OF THE LORD IS ON THOSE WHO FEAR HIM. (Gen. R. 40:1.) It is speaking about Abraham, of whom it is read that he feared God. Thus it is stated (of Abraham in Gen. 22:12): THAT YOU FEAR GOD. (Ps. 33:18, cont.:) ON THOSE WHO WAIT FOR HIS STEADFAST LOVE, since < Abraham > was waiting for the Holy One, for this reason: (Ps. 33:19:) TO DELIVER THEIR LIFE FROM DEATH, < i.e., > from his execution by Nimrod. (Ibid., cont.:) TO KEEP THEM ALIVE IN THE FAMINE, the one which came in his days, as stated (in Gen. 26:1): NOW THERE WAS A FAMINE IN THE LAND.

[Another interpretation (of Ps. 33:18): BEHOLD, THE EYE OF THE LORD < IS ON THOSE WHO FEAR HIM >.] This is Isaac. (Ibid., cont.:) ON THOSE WHO WAIT, since he was waiting for the Holy One. (Ps. 33:19:) TO DELIVER THEIR SOUL FROM DEATH, when Ishmael sought to kill him, as stated (in Gen. 21:9): THEN SARAH SAW THE SON OF HAGAR THE EGYPTIAN PLAYING. Now PLAYING can only mean "killing." Thus it is stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US. (The result of their “playing” was that they all killed each other. See below, Exod. 1:24.) (Ps. 33:19, cont.:) TO KEEP THEM ALIVE IN THE FAMINE, since the famine did come in his days, as stated (in Gen. 26:1): NOW THERE WAS A FAMINE IN THE LAND.

(Gen. 26:1, cont.:) AND ISAAC WENT TO ABIMELECH…. He had wanted to go down to Egypt, < but > the Holy One immediately appeared to him. He said to him (in vs. 2): DO NOT GO DOWN TO EGYPT. Abraham went down < there >, but Isaac did not go down. Now why did he say, not to Abraham, but only to Isaac: DO NOT GO DOWN TO EGYPT? R. Hosha'ya said: The Holy One said unto Isaac: Because your father came to the land from abroad, he went down to Egypt; but, since you were born in the land of Israel and < represent > a pure burnt offering, how could you be going down? (Gen. R. 64:3.) Ergo (in Gen. 26:2): DO NOT GO DOWN TO EGYPT.

(Gen. 26:3:) RESIDE IN THIS LAND. R. Hanan said in the name of R. Samuel b. R. Isaac: Why < was such a command necessary >? He would not have wanted to become unclean outside the land. < He wanted to leave > because a decree had been issued, as stated (in Gen. 26:1): NOW THERE WAS A FAMINE. It therefore says (in vs. 3): RESIDE IN THIS LAND. R. Joshua ben Levi said: In this world the righteous have been rejected (rt.: TRP), as stated (in Ps. 111:5): HE HAS GIVEN teref (rt.: TRP) (In the context of Ps. 111:5, teref should be translated as FOOD, but here the context requires something with a negative meaning, such as REJECTION.) TO THOSE WHO FEAR HIM; but in the world to come, (ibid., cont.:) HE WILL ALWAYS REMEMBER HIS COVENANT. (Gen. R. 40:2.)

[(Exod. 37:1:) THEN BEZALEL MADE THE ARK.] This text is related to (Prov. 9:9): GIVE TO ONE WHO IS WISE, AND HE WILL BE STILL WISER; INFORM ONE WHO IS RIGHTEOUS, AND HE WILL INCREASE IN LEARNING. speaks about Noah. (Tanh., Exod. 10:6; Exod. R. 50:2.) When he made the ark, the Holy One said to him (in Gen. 7:2): OF EVERY CLEAN BEAST [YOU SHALL TAKE SEVEN PAIRS….] When he left , he sacrificed some of the clean < animals >. He said: Did not the Holy One increase the clean animals simply so that I might sacrifice some of them? (Gen. 26:1; 34:9.) Ergo (in Prov. 9:9): GIVE TO ONE WHO IS WISE…. This is Noah.

Another comment on I have been young, and now am old. This verse suggests that the Holy One, blessed be He, will never abandon the righteous during a time of famine, neither they nor their descendants. In fact, when a disaster envelops the world, the Holy One, blessed be He, decrees how they will survive. You find this to be so in the case of Elijah, whom He told how to survive, as it is said: Arise, get thee to Zarephath, which belongeth to Sidon, and dwell there; behold, I have commanded a widow there to sustain thee (I Kings 17:9). Similarly you find: Get thee hence, and turn thee eastward, and hide by the brook Cherith, that is before the Jordan. And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there (ibid., vv. 3–4). And there was a famine in the land, beside the first famine (Gen. 26:1); and there was a famine in the land; and Abraham descended (ibid. 12:10). Similarly, when the famine came upon Jacob, the Holy One, blessed be He, revealed to him that Joseph would feed him in Egypt, as it is said: And Joseph fed his father and his brothers (Gen. 47:12). Hence, Now Jacob saw that there was grain in Egypt.

“There was a famine in the land.” Ten famines came to the world. One during the days of Adam; one during the days of Lemekh; one during the days of Abraham; one during the days of Isaac; one during the days of Jacob; one during the days of Elijah; one during the days of Elisha; one during the days of David; one during the days when the judges judged; and one that is yet progressing and coming to the world. One during the days of Adam, as it is stated: “Accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh, as it is stated: “From the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham, as it is stated: “There was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “There was a famine in the land, beside the first famine” (Genesis 26:1); one during the days of Jacob, as it is stated: “For these two years there has been famine in the land” (Genesis 45:6); one during the days of Elijah, as it is stated: “There will not be dew or rain these years, except by my word” (I Kings 17:1); one during the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); one during the days of David, as it is stated: “There was a famine during the days of David, three years” (II Samuel 21:1); one during the days when the judges judged, as it is stated: “There was a famine in the land” (Ruth 1:1); and one that is advancing upon the world, as it is written: “I will send famine in the land, not famine for bread, not thirst for water” (Amos 8:11). Rabbi Huna in the name of Rabbi Shmuel: It would have been appropriate for the main manifestation of them (The years of famine during the days of David.) to have been during the days of Saul, and it was not appropriate for them to have been during the days of David. [But] because Saul was an offshoot of a sycamore tree, (The sycamore tree is frail.) and would have been unable to withstand it, the Holy One blessed be He transferred it and brought it to David, who is the offshoot of an olive tree (The olive tree is sturdy.) and [he] was able to withstand it. A parable says: Shila sinned and Yoḥana (Generic names of that period.) pays for it? So, all of them did not come upon lowly people, but rather upon mighty people who could withstand them. Rabbi Ḥiyya in the name of Rabbi Shimon ben Elazar: [It is analogous] to a glazier who had a basket filled with cups of cut glass. When he sought to hang his basket, he would bring a peg, hammer it [into the wall,] and then hang his basket. So, all of them did not come upon lowly people, but rather to mighty people. Rabbi Berekhya would read in reference to them: (David’s generation.) “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya in the name of Rabbi Ḥelbo: Two [famines] (That of Lemekh occurred while Adam was still alive.) came during the days of Adam. (In the parallel text of this midrash found in Bereishit Rabba 25:3 it says ‘Abraham’ instead of ‘Adam.’) Rav Huna in the name of Rav Aḥa: One was during the days of Abraham, and one was during the days of Lemekh. The famine that was during the days of Elijah was due to a drought. One year it produced [a harvest] and the other year it did not produce. But the famine during the days of Elisha was due to [economic] panic, as it is stated: “Until a donkey’s head was sold for eighty of silver” (II Kings 6:25). [Regarding] the famine that came during the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: They were forty-two se’a (A measure of dry volume roughly equivalent to 8 liters.) and they became forty-one se’a. (The reference is to the amount of produce that could be purchased for one sela. Some commentators suggest that the text should be read: they were [sold] at a rate of two se’a [per sela] and became one se’a [per sela]. See Etz Yosef.) But is it not taught: A person may not depart to outside the Land of Israel until two se’a (Of wheat.) are bought for a shekel? (The reference is to the biblical shekel, which is the equivalent of the rabbinic sela.) Rabban Shimon ben Gamliel said: When is that so? It is when one cannot find anything [else] to buy. But if he can find [other food] to buy, even [at] one se’a for a shekel, a Jew may not leave the Land of Israel. (Elimelekh was punished because his decision to leave the Land of Israel was not justified.) But is it not taught: During a time of pestilence, a time of war, gather everyone inside, but during a time of famine, scatter? Why was Elimelekh punished? It is because he sank the hearts of Israel. [It is analogous] to a prominent person who lived in a province, and the residents of the province would depend upon him, and would say that if drought years would come, he could provide food for the province for ten years. When a drought year came, his maidservant went out, and went into the market with her basket in her hand. The residents of the province said: This is the one who we relied upon, that if there would be a drought he could support us for ten years? His maidservant is standing in the market with her basket in her hand! So, Elimelekh was one of the prominent residents of the province, and one of the leaders of the generation. When the years of famine arrived, he said: ‘Now, all Israel will come around to my door, this one with his basket and that one with his basket.’ He arose and fled from them; that is what is written: “A man of Bethlehem of Judah went.”

Then Isaac sowed in that land, and received in the same year a hundredfold, and the Lord ‎blessed him. And the man waxed great, for he had possessions of flocks, and possessions of ‎herds, and great many servants; and when the days of the famine had passed by the Lord ‎appeared unto Isaac, saying unto him: Arise and leave this place and return unto thy land, ‎even to the land of Canaan. And Isaac arose and returned to Hebron, which is in the land of ‎Canaan, he and all that were his, according to the command of the Lord. And soon after, ‎Shelach, the son of Arpachshad, died, in the eighteenth year of the lives of Jacob and Esau. ‎And all the days of Shelach were four hundred and thirty-three years when he died. At the ‎same time Isaac sent his youngest son, Jacob, unto the house of Shem and Eber to acquire the ‎knowledge of the Lord, and Jacob remained in the house of Shem and Eber for thirty-two ‎years. And Esau, his brother, went not with him, for he refused to go, and he remained in his ‎father's house in the land of Canaan. And Esau was always hunting in the field, bringing home ‎whatsoever he could procure. Such was Esau’s occupation all the time; and Esau was a man ‎cunning and deceitful, prevaricating, and “stealing the minds” of the people, yet he was very ‎courageous in the field, being on the hunt most the time, and going as far as Seir, which is ‎Edom. And he tarried in the land of Seir hunting in the fields for one year and four months. ‎And Esau saw in the land of Seir the daughter of a Canaanite, and her name was Judith, the ‎daughter of Beeri, the son of Epher, from the families of Heth, the son of Canaan; and Esau ‎took her to be his wife and he came unto her. And Esau was forty years old when he took her, ‎and he brought her to Hebron, which was the land of his father's dwelling-place, and he dwelt ‎there. And it was in those days in the one hundred and tenth year of Isaac’s life, which was the ‎fiftieth year of the life of Jacob that Shem, the son of Noah, died in that year; and Shem was ‎six hundred years old when he died. And when Shem died Jacob returned unto his father, to ‎Hebron, which was in the land of Canaan. And in the fifty-sixth year of Jacob’s life some ‎people arrived from Haran, bringing Rebekah tidings concerning her brother Laban, the son of ‎Bethuel. For Laban's wife had been barren in those days without any off spring, nor did the ‎maid-servants of Laban bare children unto him. And after some time the Lord remembered ‎Adinah, Laban's wife, and she conceived and bare two daughters, twins, and Laban named his ‎daughters, calling the name of the oldest one Leah, and the name of the youngest one Rachel. ‎And when those people arrived and told Rebekah these things, Rebekah rejoiced greatly that ‎the Lord had remembered her brother and that he had been blessed with children.

דרך ארץ פלשתים כי קרוב הוא, “the route which runs through the land of the Philistines; although (or because), it was the shortest route.” According to our author what is meant is “although,” despite, the fact that it was the shortest route. We find a similar meaning for the word כי in Exodus 19,5: כי לי כל הארץ, “although the whole earth belongs to Me.” Another example of this meaning of the word כי is found in Psalms 41,5, “heal me although I have sinned against You.” רפאה נפשי כי חטאתי לך. Consider also Genesis 48,14: שכל ידיו כי מנשה הבכור, “he crossed his hands although Menashe was the firstborn.” In our context, although there was an additional boundary to be crossed between Egypt and the land of Canaan, namely the land of the Philistines, as we know from when while in the land of the Philistines G-d had commanded Yitzchok not to continue on to Egypt on account of the famine in the land of Canaan, (Genesis 26,1) so that it seemed strange that G-d did not lead the Israelites by this route, He was afraid that if they would find resistance to their traversing that land, they would refer to return to Egypt.

Abraham does indeed leave his land, his birthplace, and his father’s house and arrives in the land of Canaan. It is natural to assume that this is the end of this particular story, but it proves to be only the beginning. No sooner does he arrive than there is a famine in the land and he has to leave and go to Egypt (Gen. 12:10). There is another famine in the days of Isaac, forcing him too to leave, this time to stay among the Philistines in Gerar (Gen. 26:1). Jacob has to leave home not once but twice, once for fear of Esau’s violent reprisal for the loss of his blessing, a second time due to famine and the desire to be reunited with his long-lost son Joseph in Egypt. There he dies.

There was a famine in the land, aside from the first famine that was in the days of Avraham. Yitzchok went to Avimelech, king of the Philistines, in Gerar.

And there was a mighty famine in the land of Kenaan, besides the former famine which had been in the days of Abraham; and Izhak went to Abimelek king of the Philistaee at Gerar.

As long as Abraham was alive, there was plenty, as it is said (Gen. 24:1), "And God had blessed Abraham in everything." Once Abraham died, "There was a famine in the land" (Gen. 26:1). Isaac came and [again] there was plenty, as it says (Gen 26:12), "Isaac sowed in that land [and reaped in that year a hundred measures]." As long as Abraham was alive, the wells were filled with water, [but] once Abraham died what does it say, but (Gen. 26:15), "And all the wells which had been dug [by the servants of his (i.e., Isaac's) father in the days of Abraham his father, the Philistines stopped up and filled with earth]." They said, since they are no longer filled with water, they will be a hazard should we stumble into them, and thus they filled them up. Isaac came and [again] the wells were filled with water, as it is said (Gen. 26:18-19), "And Isaac again dug up the wells of water, etc." and "[Isaac's] servants [also] dug, etc."

Genesis ‎24,7. “do not bring my son back there under any ‎circumstances.!” We find that G’d confirmed Avraham’s ‎attittude concerning Yitzchok not leaving the soil of The Holy ‎Land, when He said to Yitzchok (Genesis 26,2) ‎אל תרד מצרימה, שכון ‏בארץ..גור בארץ הזאת‎, “do not go down to Egypt; reside in the ‎Land…even if you have to be a transient in this land!” We ‎have a standing rule according to which it is permissible to be ‎afraid of something or someone bigger than oneself, whereas it is ‎forbidden to be afraid of someone smaller than oneself. In other ‎words, whereas it is permissible to be afraid of G’d, it is not ‎permissible to be afraid of anyone other than G’d. This is why all ‎manner of idol worship is prohibited.‎ The attribute of love enables one to love those who are ‎‎“smaller” than we are, notably the members of our household ‎who depend on us. When we keep this rule in mind we will be ‎able to understand a story in the Talmud Kiddushin 57 ‎where it is related that Shimon ben Ammasuni undertook to ‎explain the meaning of each word ‎את‎ in the Torah, proving that ‎the word invariably includes something that the Torah had not ‎spelled out specifically. However, when he came to the line ‎‎(Deuteronomy 6,13) ‎את ה' אלוקיך תירא‎, “you are to revere the Lord ‎your G’d,” he was stymied, not knowing what the word ‎את‎ in that ‎line could possibly add, as it is forbidden to revere anyone other ‎than the Lord. His students asked him if he thought that all the ‎explanations that he had found for the other times that the word ‎את‎ occurs should be disregarded? He replied that “just as the ‎Torah promises a reward for explaining its intricacies, so it ‎rewards those who refrain from offering explanations that are not ‎appropriate.” In the meantime, Rabbi Akiva who had heard of ‎Shimon ben Ammasuni’s dilemma, said that even this ‎את‎ added ‎an additional meaning to the verse in which it appeared, ‎suggesting that the Torah scholars deserve to be revered also. ‎Rabbi Akiva was able to offer this explanation since Torah ‎scholars are “greater” than the ordinary people consulting them, ‎so that they fit the principle that it is allowed to revere, be in awe ‎of, people that are greater than oneself. This is a basic difference ‎between the attribute of reverence, ‎יראה‎, and the attribute of ‎אהבה‎, love. While it is in order to say: “I am afraid of you,” to ‎someone more powerful than oneself, a king for instance, it is not ‎in order to say to such a king: “I love you.” It is, however, ‎permissible to say to such a king: “I love to be in your house,” “I ‎love to serve you,” etc. The above distinction explains why Shimon ben Amassuni ‎had not found a problem with the word ‎את‎ in Deuteronomy 6,5 ‎where the Torah writes: ‎ואהבת את ה' אלוקיך‎, “you shall love the ‎Lord your G’d.” He understood this verse as not applying to G’d’s ‎essence, but to attributes of G’d, attributes worth emulating ‎because they make Him lovable. This is also why Rabbi Akiva was ‎able to resolve his difficulty when he suggested that reverence for ‎Torah scholars, who are an extension of G’d from Whom they ‎received their knowledge and stature, therefore qualify for a ‎portion of reverence that is due to their Master. Seeing that the ‎Torah scholar is a servant of G’d, he too is entitled to some of his ‎Master’s reflected glory.‎ Avraham’s major attribute was ‎אהבה‎, his love for people. This ‎attribute included even in their concerns with matters that did ‎not involve their relations to the Creator. This being so, G’d did ‎not object to his descending to Egypt, leaving the soil of the Holy ‎Land. His son Yitzchok’s primary attribute was ‎יראה‎, reverence ‎for the Essence of G’d; i.e. he concentrated all his faculties on how ‎to serve G’d. This being so, it would have interfered with his basic ‎character were he to leave the sacred soil of the land of Israel for ‎even a short period.‎

Genesis 46,1. “he offered meat-offerings in honour of ‎the G’d of his father Yitzchok.” The Midrashim offer ‎many different explanations of this verse.‎ The reader’s attention is directed at the commentary of ‎Nachmanides (very lengthy). He concludes that Yaakov, ‎personally, (if it had been up to him) did not really want to ‎descend to Egypt. It was only because he realized that it had been ‎decreed for him to be exiled in Egypt, (compare Shabbat 89) ‎according to which Yaakov should actually have descended to ‎Egypt in iron chains. Under the circumstances, Yaakov realized ‎that he was very fortunate to travel to Egypt in style, instead. ‎When he addressed G’d as the G’d of Yitzchok, he implied that his ‎father Yitzchok had not been forced to leave the Holy Land, even ‎though there had been a famine there in his lifetime also, G’d had ‎commanded him to remain there. (Genesis 26,2) He may have ‎hoped to change G’d’s decree so as to enable him to remain in the ‎Holy Land.‎

“And God appeared unto him and said, do not descend to Egypt. Dwell in the land of which I shall tell unto you [Israel].” (Bereshit, 26:2) Why was it forbidden for Yitzchak to descend into Egypt, but not for Avraham? Yitzchak needed live in a perpetual state of the fear of God and constraint. He felt a constant need to guard himself. Therefore it was forbidden for him to leave Israel, for whoever is in need of constraint is not permitted to go out and find a reason to earn a livelihood until God summons him to do so. (And to constrict himself in his eating. Therefore God said to him, “sit in your house and wait expectantly until I find you a reason to earn a living. In the realm of the brit hamaor (his sexual activity), he was greatly constrained; therefore he needed no restrictions concerning this, as it is said (Bereshit, 26:8), “and Yitzchak was sporting with his wife Rivka.” Avraham Avinu, however, was constrained in his eating, therefore it was permitted for him to look for reasons to earn a livelihood. Thus it is with all the souls of Israel, whoever knows where he is constrained in the composition of his soul, it is permitted for him to travel from his place and go after his own reasons. Indeed whosoever knows where his heart is afflicted and in this could experience expansion, God forbid, he must wait for God’s salvation, when He shall invite him to go out from his place and his house. Tashlum Mei HaShiloach.)

שכון בארץ אשר אמר אליך. "Dwell in the land I shall tell you to." This was a general directive to accept G'd's instructions where he was to take up residence even if it conflicted with his own wishes. G'd told him this in order to be able to reward him for obeying. G'd had done something similar when He told Abraham in 12,1 that he was to go to a place G'd would designate (in the future). Five verses later on G'd specified the land, i.e. "the land of Canaan," something He could have done immediately were it not for the fact that He wanted Abraham to accumulate merit for obeying His directive.

וירא, perhaps it had been part of Yitzchok’s plan to move all the way to Egypt as had done his father in similar circumstances, knowing that the food supply in Egypt was more abundant than that in any other country in the civilised world at the time. G’d appeared to him, meaning to dissuade him from carrying out such a plan, seeing that in the Land of the Philistines there was no famine at the time. In view of this, G’d said it would be better for him to reside there on a temporary basis than to move all the way south to Egypt. The Land of the Philistines is historically considered as part of the Land of Canaan as we have written in connection with 15,21 in reference to 15,18. G’d repeats this in verse 3 so that there could be no doubt about it [as some of us might have thought after considering that Avraham might have signed it away when he concluded his treaty with Avimelech at Beer Sheva. Ed.]

שכון בארץ אשר אמר אליך, in this verse the instruction is שכון, “make a permanent residence,” whereas in verse 3 the same instruction speaks of גור בארץ, “establish a temporary residence.” The commandment is reinforced that Yitzchok should not leave the Land of Canaan at that time or at any time in the future, the reason being

אשר אומר אליך, what I have said to your father is equally valid for you.

DWELL IN THE LAND WHICH I SHALL TELL THEE OF. It is incomprehensible that G-d should tell Isaac at one time, Dwell in the land which I shall tell thee of, [and in the following verse continue], Sojourn in this land, (Verse 3 here.) [and in both cases be referring to the same land]. Instead, its explanation is as follows: “Go not down into Egypt, and dwell all your days in the land which I shall tell you from time to time. At the bidding of G-d you should move, and at the bidding of G-d you should encamp, (See Numbers 9:18.) and right now, sojourn in this land, the land of the Philistines, for unto thee and unto thy seed I will give it, even as it is written, Counted to the Canaanites are the five lords of the Philistines.” (Joshua 13:3.) It is possible that [the event referred to in the beginning of the verse], And the Lord appeared unto him, and said … dwell in the land which I shall tell thee of, happened earlier so that before Isaac left his place it was said to him, “Go not down into Egypt; dwell in the land which I shall tell thee of when you will be there. Now dwell in this land, the land of Canaan, which will comprise many peoples and many lands, for I now command that you should not leave it forever for all these lands will I give to thy seed.” Following this command, Isaac journeyed from his place because of the famine to go into all the lands of Canaan, to dwell in the land which He would tell him. And when he came to Gerar, He said to him, “Dwell here.” It was not necessary however for Scripture to detail this for it is known that Isaac would not transgress the command of G-d. (Therefore, when Scripture wrote that Isaac was given the charge, Dwell in the land which I shall tell thee of, he left his place and went searching within the land of Canaan for a new home. When he finally reached Gerar he was told, Sojourn in this land. Thus Ramban explains that there was a lapse of [[illegible]] Verses 2 and 3. The original difficulty which Ramban mentions at the beginning of his comments on this verse is thus removed.) A similar case of interpretation appears in the verse, Upon one of the mountains which I will tell thee of, (Above, 22:2.) as I mentioned there.

אל תרד מצרימה GO NOT DOWN INTO EGYPT — Because he thought of going down to Egypt as his father had gone down in time of famine. He said to him, “Do not go down to Egypt for you are a burnt-offering without blemish and residence outside the Holy Land is not befitting you” (Genesis Rabbah 64:3).

Aus V. 3 ist ersichtlich, daß Jizchak die Absicht hatte, nach Mizrajim, der gewöhnlichen Zuflucht vor Hungersnot, zu gehen. Er ging zuerst zum Abimelech, dem Bundesgenossen seines Vaters, wie es scheint, um womöglich durch ihn Hülfe zu finden. Es war aber auch dort die Not. Da erschien ihm Gott mit der Weisung, keinen menschlichen Schutz zu suchen. Sein Acker sei die Pflege des Gottesgehorsams. שכון, wohne ruhig, ist mehr als גור und weniger als ישב. Wiederholt הארצות האל, gerade diese Länder, die du so wiederholt der Hungersnot erliegen siehst, gebe ich dir und deinen Nachkommen, damit, durch Befolgung meiner Gesetze, dort sich eine solche Blüte entfalte, daß dadurch alle Völker der Erde sich veranlaßt sehen werden, bei euch und in Befolgung eures Beispiels die Wege zu suchen und zu betreten, durch welche der Mensch Selbstschöpfer seines Segens wird.

אל תרד מצרימה, do not let the shortage of grass to feed your livestock be the cause of moving to Egypt. (as the sons of Yaakov claimed in 47,4 to explain why they had moved to Egypt.)

שכון בארץ אשר אומר אליך, make huts for the shepherds and pens your livestock in the places which I will specify for you.

For you are a burnt-offering without blemish and being outside the [Holy] Land does not befit you. I.e., a burnt-offering is a kodshei kodoshim sacrifice and may not be taken outside the Temple Courtyard. Similarly, the Land of Israel is your “Temple Courtyard”; you may not go outside the Land.

The Lord appeared to him, and said: Do not go down to Egypt; dwell in the land that I will tell you. Like the other forefathers, Isaac too merited a divine revelation.

שכון בארץ אשר אומר אליך, “reside in the land which I will tell you about.” Nachmanides explains that the negative “do not go down to Egypt,” was not followed immediately by a directive to settle in Gerar, but that the words “reside in the land which I will tell you,” were a sort of hint that in due course G’d would give more specific instructions. In this respect Yitzchok’s experience paralleled that of his father, who also traveled through different parts of the Holy Land in order to have already established a presence there when the time would come for G’d’s promise to give the entire land to his descendants to be fulfilled. It goes without saying that Yitzchok complied with G’d’s directive until G’d eventually told him to settle in Gerar.

“Isaac went to Avimelekh [king of the Philistines], to Gerar” – to Gardiki. (The name of that area in Roman times.) Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: Why did they [not] (Radal and Etz Yosef add the word "not" based on Yerushalmi, Sheviit 6:1.) decree impurity on the abode in Gardiki? (Even though they decreed impurity on places outside of Israel, on this place, which is close to the border they did not decree impurity since people would not go there anyway.) It is because it is a poor abode. Until where? It is until the ravine of Egypt. “The Lord appeared to him, and said: Do not go down to Egypt; dwell in the land that I will tell you” (Genesis 26:2). “The Lord appeared to him, and said: Do not go down to Egypt; dwell [shekhon] in the land” – establish permanent residence [shekhuna] in the Land of Israel; plant, sow, graft branches (See Matnot Kehuna.) on trees. Alternatively, “shekhon in the land” – cause the Divine Presence [haShekhina] to rest in the land. “Reside in this land, and I will be with you, and I will bless you, for I will give all these lands to you, and to your descendants, and I will keep the oath that I took to Abraham your father” (Genesis 26:3). “Reside in this land” – Rabbi Hoshaya said: [God said:] ‘You are an unblemished burnt offering; just as a burnt offering, if it goes outside the curtains, it is disqualified, you, too, if you go out of the Land of Israel, you are disqualified.’ “To you, and to your descendants, I will give all these [ha’el] lands – the mighty; just as it says: “He took the mighty of [eilei] the land” (Ezekiel 17:13). Another matter, why does it not state haeleh, but rather, ha’el? It is to say: I will give you some of them. When will I give you the rest? It will be in the future.

(Gen. 26:1, cont.:) AND ISAAC WENT TO ABIMELECH…. He had wanted to go down to Egypt, < but > the Holy One immediately appeared to him. He said to him (in vs. 2): DO NOT GO DOWN TO EGYPT. Abraham went down < there >, but Isaac did not go down. Now why did he say, not to Abraham, but only to Isaac: DO NOT GO DOWN TO EGYPT? R. Hosha'ya said: The Holy One said unto Isaac: Because your father came to the land from abroad, he went down to Egypt; but, since you were born in the land of Israel and < represent > a pure burnt offering, how could you be going down? (Gen. R. 64:3.) Ergo (in Gen. 26:2): DO NOT GO DOWN TO EGYPT.

(Job 22:28:) WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU. The Holy One has spoken to the righteous (tsaddiq) one: If you have done my will, I also will put your will ahead of my own. (Ibid.:) WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU…. R. Berekhyah the Priest said: What is the meaning of IT SHALL COME TO PASS FOR YOU? The Holy One has said to the righteous one: When I say something and you say something < else >, I abrogate mine, as it were, to make yours come to pass. Ergo: IT SHALL COME TO PASS FOR YOU. When was the pronouncement? When < Israel > committed that act (i.e., of the golden calf). What did the Holy One do? He said to Moses (in Exod. 32:7): GO AND GET DOWN, FOR YOUR PEOPLE < WHOM YOU BROUGHT UP FROM THE LAND OF EGYPT > HAVE ACTED BASELY. What is written (in vs. 10)? SO NOW LEAVE ME ALONE < SO THAT MY ANGER MAY BURN AGAINST THEM >…. Moses immediately rose up in prayer and supplication, as stated (in vs. 11): BUT MOSES IMPLORED < THE LORD HIS GOD >…. (Deut. 9:26, 29:) O LORD GOD, DO NOT DESTROY YOUR PEOPLE AND YOUR HERITAGE…. FOR THEY ARE YOUR PEOPLE AND YOUR HERITAGE…. The Holy One said to him: I cannot < endure them >. He said to him: Just as you have endured them from Egypt up to now, so endure them < this time >. (Numb. 14:19-20:) PLEASE PARDON THE INIQUITY OF THIS PEOPLE < ACCORDING TO YOUR GREAT STEADFAST LOVE, EVEN AS YOU HAVE PARDONED THIS PEOPLE FROM EGYPT UP TO NOW >. THEN THE LORD SAID: I HAVE PARDONED THEM AS YOU ASKED. Immediately (according to Exod. 32:14): THE LORD REPENTED OF THE EVIL WHICH HE HAD PLANNED TO DO TO HIS PEOPLE. (Job 22:28:) WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU. Jacob also vowed things before the Holy One. Where is it shown? Where it is stated (in Gen. 28:20-21): THEN JACOB VOWED A VOW, SAYING: < IF GOD IS WITH ME, PROTECTS ME ON THIS WAY THAT I GO, AND GIVES ME FOOD TO EAT AND CLOTHING TO PUT ON >, AND IF I RETURN SAFELY UNTO MY FATHER'S HOUSE, < THE LORD SHALL BE MY GOD >. He said to him: My father, Isaac, wanted to go abroad, but you did not permit him because he was a whole burnt offering. You appeared to him and said to him (in Gen. 26:2): DO NOT GO DOWN TO EGYPT. Now I am going away, not for my benefit, but < from > before my brother lest he kill me. I have received permission from you and from my father. Do not forsake me. (Gen. 28:20:) THEN JACOB VOWED A VOW, < SAYING >:

And recognised them. Because he was searching for them, if they came because of the famine, since it's the way of the patriarchs to come to Egypt because of the famine. See for example "And there was famine in the land, and Avram descended Egyptwards" (Bereishit 12:1), and so too with Yitzchak until the Holy Blessed One said to him "Don't descend Egyptwards" (Bereishit 26:2). And they weren't looking for him and thinking he would be king! And my teachers have explained that the brothers had beards when they sold him, and now were unchanged, but Yosef didn't have a beard and had since grown one, so he looked different.

He went down to Egypt: Compelled by the Divine Word: Rabbi Moshe Alshich (Rabbi Moshe Alshich, a well known Kabbalist and commentator, lived from 1508 - 1593) explained that our forefather Isaac wished to go to Egypt in order to begin the four hundred years of slavery as foreigners in a strange land which had been predicted to Abraham, but God would not allow him to do so. He said: “Don’t go down to Egypt; dwell in this land and I will be with you.” (Genesis 26:2) Even though Isaac dwelt for some time in the land of the Philistines, this was actually part of the land that was promised to his descendents. Isaac knew that the promise made to Abraham could not be fulfilled until one of Abraham’s descendents went down to Egypt. That is why the verse says My father (Jacob) was a wandering Aramean and he went down to Egypt to dwell there – he went down to become the fulfillment of God’s promise to Abraham. Isaac was compelled by God’s commandment not to go down but Jacob was compelled by God’s commandment to go down to Egypt!

It is worthwhile to note that the total number of animals offered on New Moons was 11 as this number corresponds to the 11 hours which the sun is older than the moon. The sun was created (made operational) on the fourth day at the beginning of the day (night), whereas the moon was made operational 11 hours later. The number 11 also recalls the fact that the solar year is (on average) 11 days longer than the lunar year (12 months), seeing the solar year is 365 days and the lunar year 354 days. The reason that the bulls were being offered in respect of Avraham (and Sarah) is because Avraham and Sarah originally were like טומטום ואנדרונינוס, hermaphrodite and epicene (people whose sexual organs were underdeveloped preventing them from bearing or siring children). The ram offered in respect of Yitzchak symbolised the uniqueness of the ram Avraham had slaughtered at the time, of which we learned in Avot 5,6 that it had been designated as such an offering since the days of the creation. The seven sheep offered in respect of Yaakov acknowledge symbolically that his features are engraved on the throne of G’d above the seven heavens (Bereshit Rabbah 68,18). The three tenths ephah of fine flour mixed with oil as a gift-offering for each of the bulls correspond to the three verses in which G’d is described as appearing to Avraham (Genesis 12,7; 17,1; 18,1). The two tenths ephah of fine flour mixed with oil as gift-offering which accompanied the ram offering were in respect of the two verses in the Torah in which G’d is described as appearing to Yitzchak (Genesis 26,2; 26,24). The reason that only one tenth ephah fine flour mixed with oil was brought as gift-offering alongside the seven sheep is that we have only one verse in which G’d is described as appearing (וירא) to Yaakov (Genesis 35,9). The reason that the Torah repeats the word עשרון in connection with the single tenth ephah of fine flour mixed with oil as gift-offering in respect of the seven sheep symbolising Yaakov, is that it alludes to both of Yaakov’s names, יעקב and ישראל. It also alludes to the two blessings he received (from his father), one instead of Esau’s blessing, the other prior to his departure to Charan. He also received 10 blessings when he was called Yaakov when his father gave him the first blessing (compare Genesis 27,28-29 and Genesis 32,30 [where the individual blessings are not enumerated; presumably G’d confirmed Yitzchak’s blessing. Ed.]). Yaakov also used the word עשר twice when he promised to tithe (twice) everything G’d would give him (Genesis 28,23). This applied especially to his son Levi as we pointed out in connection with Pirke d'Rabbi Eliezer chapter 37 why Levi was considered the tenth son (compare author’s comments on Genesis 28,22). It may be worth considering in this connection that Jeremiah 31,8 quotes G’d as saying: “Ephrayim is My firstborn.” When you count backwards from Ephrayim you will find that Levi is the tenth son. When you count from Levi to Aaron in descending order, i.e. Gershon, Kehat, Merari, Livni, Shimi, Amram, Yitzhar Chevron, Uzziel, Aaron you also have Aaron as the tenth (collective) descendant of Levi named by the Torah (compare Chronicles I 6,1-3). This is also why we find in Chronicles I 23,13: “Aaron was set apart, he and his sons, forever to be consecrated most holy, to make burnt-offerings to the Lord, etc.”

אנכי הא-ל אלו-הי אביך ,”I am the Lord G’d of your father.” G’d meant: “I am the same G’d who prevented your father from leaving the Holy Land by telling him “do not go down to Egypt (Genesis 26,2). If I tell you now to proceed to Egypt, I do not want you to be afraid of this trip.” We have a similar assurance phrased by a warning not to be afraid in Isaiah 41,14 “do not be afraid, O worm Jacob.” A third example of G’d offering reassurance by phrasing it in a similar manner is found in Isaiah 41,10 “fear not for I am with you, be not frightened for I am your G’d.”

[59] Abraham too becomes naked when the words have been spoken to him, “Go forth out of thy country and thy kindred” (Gen. 12:1). Isaac also does not indeed become naked, but is always naked and without body, for an injunction has been given him not to go down into Egypt (Gen. 26:2), and “Egypt” is the body. Jacob, again, loves nakedness of the soul, for his smoothness signifies nakedness. “For Esau,” we read, “was a hairy man, but Jacob a smooth man” (Gen. 27:11), and accordingly he has “Leah” as wife.

Freedom from passions (one of the meanings of “nakedness”) is illustrated by Moses setting up the Tent of Witness outside the Camp (Exod. 33:7); by Aaron entering unrobed (!) into the Holy of Holies (cf. Lev. 16:1 ff.); by Nadab and Abihu leaving their coats (or irrational parts) for Mishael and Elzaphan (Lev. 10:5); by Abraham leaving his country (Gen. 12:1); by Isaac being forbidden to go down into Egypt (i.e. the body, Gen. 26:2); and by Jacob’s smoothness (Gen. 27:11). (54 ff.)

[81] Isaac, too, the self-taught had an oracle vouchsafed to him thus, “Go not down into Egypt,” that is passion, “but dwell in the land which I say to thee” (that is in the wisdom which has no material body, and none can shew it to another), “and sojourn in this land” (Gen. 26:2, 3), that is in that form of existence which may be shewn and is perceived by the senses. The purpose of this is to shew him that the wise man does but sojourn in this body which our senses know, as in a strange land, but dwells in and has for his fatherland the virtues known through the mind, which God “speaks” and which thus are identical with divine words.

[29] In this country there awaiteth thee the nature which is its own pupil, its own teacher, that needs not to be fed on milk as children are fed, that has been stayed by a Divine oracle from going down into Egypt (Gen. 26:2) and from meeting with the ensnaring pleasures of the flesh. That nature is entitled Isaac.

[46] For it is indeed an insufferable threat that he holds over him, when he says: “Let the days of my father’s mourning draw near, that I may slay Jacob my brother” (Gen. 27:41); for he prays that Isaac, the only example of freedom from passion beneath the sun, who receives the divine warning “not to go down into Egypt” (Gen. 26:2), may become the subject of irrational passion, desiring him, I take it, to be wounded by the darts of pleasure or sorrow or some other passion. By so desiring he makes it clear that the man who falls short of perfection and knows only toilsome progress will be liable not to be wounded only but to be utterly destroyed. God, however, in His loving-kindness will neither cause a being of an inviolable kind to be the victim of a passion, nor will He hand over the pursuit of virtue to a mad murderer for ruin.

Adonoy appeared [became revealed] to him and said, Do not go down to Egypt. Settle in the land that I will make known to you.

It had been in Izhak's heart to go down to Mizraim; but the Lord appeared to him, and said, Go not down to Mizraim; dwell in the land as I have told thee;

Genesis ‎24,7. “do not bring my son back there under any ‎circumstances.!” We find that G’d confirmed Avraham’s ‎attittude concerning Yitzchok not leaving the soil of The Holy ‎Land, when He said to Yitzchok (Genesis 26,2) ‎אל תרד מצרימה, שכון ‏בארץ..גור בארץ הזאת‎, “do not go down to Egypt; reside in the ‎Land…even if you have to be a transient in this land!” We ‎have a standing rule according to which it is permissible to be ‎afraid of something or someone bigger than oneself, whereas it is ‎forbidden to be afraid of someone smaller than oneself. In other ‎words, whereas it is permissible to be afraid of G’d, it is not ‎permissible to be afraid of anyone other than G’d. This is why all ‎manner of idol worship is prohibited.‎ The attribute of love enables one to love those who are ‎‎“smaller” than we are, notably the members of our household ‎who depend on us. When we keep this rule in mind we will be ‎able to understand a story in the Talmud Kiddushin 57 ‎where it is related that Shimon ben Ammasuni undertook to ‎explain the meaning of each word ‎את‎ in the Torah, proving that ‎the word invariably includes something that the Torah had not ‎spelled out specifically. However, when he came to the line ‎‎(Deuteronomy 6,13) ‎את ה' אלוקיך תירא‎, “you are to revere the Lord ‎your G’d,” he was stymied, not knowing what the word ‎את‎ in that ‎line could possibly add, as it is forbidden to revere anyone other ‎than the Lord. His students asked him if he thought that all the ‎explanations that he had found for the other times that the word ‎את‎ occurs should be disregarded? He replied that “just as the ‎Torah promises a reward for explaining its intricacies, so it ‎rewards those who refrain from offering explanations that are not ‎appropriate.” In the meantime, Rabbi Akiva who had heard of ‎Shimon ben Ammasuni’s dilemma, said that even this ‎את‎ added ‎an additional meaning to the verse in which it appeared, ‎suggesting that the Torah scholars deserve to be revered also. ‎Rabbi Akiva was able to offer this explanation since Torah ‎scholars are “greater” than the ordinary people consulting them, ‎so that they fit the principle that it is allowed to revere, be in awe ‎of, people that are greater than oneself. This is a basic difference ‎between the attribute of reverence, ‎יראה‎, and the attribute of ‎אהבה‎, love. While it is in order to say: “I am afraid of you,” to ‎someone more powerful than oneself, a king for instance, it is not ‎in order to say to such a king: “I love you.” It is, however, ‎permissible to say to such a king: “I love to be in your house,” “I ‎love to serve you,” etc. The above distinction explains why Shimon ben Amassuni ‎had not found a problem with the word ‎את‎ in Deuteronomy 6,5 ‎where the Torah writes: ‎ואהבת את ה' אלוקיך‎, “you shall love the ‎Lord your G’d.” He understood this verse as not applying to G’d’s ‎essence, but to attributes of G’d, attributes worth emulating ‎because they make Him lovable. This is also why Rabbi Akiva was ‎able to resolve his difficulty when he suggested that reverence for ‎Torah scholars, who are an extension of G’d from Whom they ‎received their knowledge and stature, therefore qualify for a ‎portion of reverence that is due to their Master. Seeing that the ‎Torah scholar is a servant of G’d, he too is entitled to some of his ‎Master’s reflected glory.‎ Avraham’s major attribute was ‎אהבה‎, his love for people. This ‎attribute included even in their concerns with matters that did ‎not involve their relations to the Creator. This being so, G’d did ‎not object to his descending to Egypt, leaving the soil of the Holy ‎Land. His son Yitzchok’s primary attribute was ‎יראה‎, reverence ‎for the Essence of G’d; i.e. he concentrated all his faculties on how ‎to serve G’d. This being so, it would have interfered with his basic ‎character were he to leave the sacred soil of the land of Israel for ‎even a short period.‎

Genesis 26,3. (some editions of the Kedushat ‎Levi do not contain this paragraph) sojourn in this ‎land…..for to you and to your descendants I will give this land ‎‎.as a result of Avraham having hearkened to My voice, etc.” ‎This verse sounds at first glance as if Yitzchok on his own ‎account did not have the merits required for him to stake a claim ‎to this land in his own right.‎ It is known (in Kabbalistic circles) that Avraham constantly ‎endeavoured to restore the “sparks” that had escaped from the ‎‎Shechinah in the celestial regions, and that seeing that these ‎were to be found among the gentiles, this necessitated that he ‎visit countries other than the land of Canaan. Once he had ‎gathered them up, Yitzchok could begin to spiritually elevate ‎them. It would no longer be necessary for Yitzchok to leave the ‎Holy Land in order to search for any remaining “sparks,” that had ‎escaped the “Shechinah” and become tainted by contact ‎with the material world and its allures. This is what is alluded to ‎when the Torah speaks of ‎תולדות יצחק‎, “Yitzchok’s ‎accomplishments,” instead of ‎תולדות אברהם‎, “Avraham’s ‎accomplishments,” as Avraham did not have the merits of his ‎father to assist him in his task on earth. As a result of this lack of ‎זכות אבות‎, he had to sojourn in other countries on occasion.‎

7. Now from the innerness of the blessings, which is the refined aspect of the blessings, the controls of the intellect are blessed. [These controls] correspond to Keter, as in (Genesis 26:3), “And ehyeh (I will be) with you, and I will bless you.” KeTeR is synonymous with waiting, as in (Job 36:2), “KaTaR (Wait) for me a while.” For when we ask a person something of intellect, he says, “Wait till I compose myself.” And there, as well, EMuNah (faith) is needed; corresponding to “a wondrous ŒMaN (tradesman).”

“… and he offered sacrifices to God of his father Yitzchak.” (Bereshit, 46:1) Why was God called here “God of his father Yitzchak”? Because Yaakov prayed in the direction of the words that were said to Yitzchak (from God) (Bereshit, 26:3), “live in this land [and do not leave the boundaries of Israel], and I will be with you.” So Yaakov then feared that perhaps it was also forbidden for him to leave. Therefore he prayed to God until He illuminated his eyes to show him that for him it was permitted to leave.

והקימותי את השבועה וגו, “and I will keep My oath,etc.” 'ונתתי לזרעך וגו, “I will give to your descendants, etc;” by repeating this oath, G-d specifically excluded Yishmael’s descendants from this promise. This was in spite of the fact that Yishmael was a descendant of Yitzchok’s father Avraham.

כי לך ולזרעך אתן, "for I shall give to you and to your descendants, etc." The land of the Philistines was included in the this gift of the land. Nachmanides also understands our verse in that sense. He writes that the reason G'd said "to you" i.e. not only to Isaac's descendants, may have accounted for the phenomenal success Isaac experienced when he planted in the land of the Philistines (26,12). G'd also intended to tell Isaac that he would be farming successfully there. [after all, Abraham, Isaac and Jacob were shepherds not tillers of the soil. Ed.] Perhaps it was because Abraham at the time had failed to establish himself on the soil of the land of the Philistines that G'd told Isaac that he would stake a better claim to that land by ploughing and sowing it. This is why G'd was specific in speaking about כל הארצות האל, "all of these lands."

G'd also wanted to assure Isaac that Ishmael would not share in any of the promises made by Him to Abraham. This is why G'd stressed the word לך, "to you." G'd added the word ולזרעך, "and to your seed," to exclude children of Isaac who would not qualify as his seed in the spiritual sense of the word. This is similar to G'd having told Abraham (21,12) "through Isaac will your seed be known." Nedarim 31 derives from that wording that not all of Isaac's seed would be worthy.

גור בארץ הזאת, “dwell in this land.” G’d commanded Yitzchak not to leave the boundaries of the Holy Land. The reason was that he had been sanctified when he lay bound on the altar on Mount Moriah in order to become a burnt-offering (Bereshit Rabbah 64,3). [some ancient sources combine this with the fact that Yitzchak was born in Eretz Yisrael. Ed.] Had Yitzchak left the country he would have become ritually impure, just as are all the people outside the land of Israel. Why did G’d phrase the command not to leave Eretz Yisrael as גור “dwell as a stranger,” when He had already told him in the previous verse שכון בארץ, “live permanently in the land!?” He wanted to give Yitzchak a hint of the גור אריה, the vision Yitzchak had seen while lying bound, something which transformed him into the epitome of פחד יצחק, the heading under which our tradition sums up Yitzchak’s relationship with G’d. It was because of this vision that when Yitzchak found out that he had been deceived by both his sons when he gave the blessing to Yaakov, that the Torah reports: ויחרד יצחק חרדה גדולה, ”Yitzchak experienced a very great trembling (27,33).” [Being wrong in one’s assessment of such an important matter as almost giving the power to bless and to curse to an unworthy person was a traumatic experience for someone whose life was based on the attribute of Justice. Ed.]

גור...לך ולזרעך, I have already explained this in connection with the previous verse.

AND I WILL FULFILL THE OATH WHICH I SWORE UNTO ABRAHAM THY FATHER. There is no need for the Holy One, blessed be He, to assure Isaac that He will not violate the oath which He swore to his father, for He is not a man, that He should repent. (I Samuel 15:29.) Abraham had no other seed upon whom a covenant had been established with G-d except Isaac. The oath, moreover, was not given on condition. In the case of Jacob, (Further, 35:12. And [[illegible]] land which I gave to Abraham and Isaac, to thee will I give it.) it was necessary that he be given such assurance on account of his brother Esau. He was thus saying that in him [Jacob] and his seed will the covenant be fulfilled, not in Esau. [But in the case of Isaac, why was it necessary that he be given such a promise?] It would appear then that this expression, Vehakimothi eth hashevuah, is itself an oath. (It is thus to be translated, And I will ‘establish’ the oath. This is now found in most English translations.) It is for this reason that the Torah always says, The land which I swore unto Abraham, unto Isaac, and unto Jacob; (Deuteronomy 34:4.) Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self. (Exodus 32:13.) For we find no source for an oath having been given to Isaac except this verse. Now it was the desire of the Holy One, blessed be He, to swear to each one of the patriarchs to let it be known that each one was worthy of the covenant being made with him alone, and that the merit of each one stands before Him together with their seed. Even though the previous one suffices, it is an additional merit and honor to them. (That is, their descendants.) It is for this reason He said, Then will I remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember; and I will remember the land, (Leviticus 26:42.) since all of them had the distinction of G-d having made a covenant with them. It is possible that He promised something additional to Isaac through this oath, namely, that He will fulfill in him himself, the oath He had sworn to Abraham his father, i.e., that he [Isaac] will be a blessing among the nations, even as He said to Abraham his father, And all the nations of the earth shall bless themselves with thy seed. (Above, 22:18.) The explanation of the verse before us will thus be: “And I will fulfill in thee the oath which I swore unto Abraham thy father since you will be a blessing among the nations.” Similarly, He also says in the case of Jacob, And in thee and in thy seed shall all of the families of the earth be blessed. (Further, 28:14.)

'כי לך ולזרעך וגו, because I have given him and his descendants this land, I have now commanded you not to leave this land which I described as the land I will show you, etc.” in Genesis 12,1.

האל is the same as האלה THESE.

גור בארץ הזאת, I want you to stay in this country,

ואהיה עמך ואברכך and even though there is presently a shortage of grazing land, if you stay where I tell you to your livestock will prosper.

ואברכך, I will bless you both in money and livestock, on condition that you remain in this country.

The reason is that כי לך ולזרעך אתן את כל הארצות האל והקימותי את השבועה, the reason I tell you all this is because here I will keep My oath to Avraham your father to give him and his descendants this land. While you will reside in this land you will be treated like a prince among them. You will acquire title to this land thanks to your lengthy unbroken residence on it.

Reside in this land, and I will be with you, and I will bless you; for I will give all these lands to you and to your descendants, and I will keep the oath that I took to Abraham your father. You belong to this land, and it belongs to you and your descendants, and therefore you must stay here and live here.

והקימותי את השבועה אשר נשבעתי לאברהם אביך, “so that I can fulfill the oath I have sworn to your father Avraham.” There is, of course, no need for G’d to give an assurance that He will not renege on His oath. Besides, Avraham did not have any other seed which would qualify for the promise of G’d to give the land to Yitzchok’s offspring to create doubt to whom G’d would give the land. After all, only he was in a covenantal relationship with G’d. When it came to G’d repeating His promise to Yaakov, in due course, this was necessary in order to make clear that Esau, though included in the promise: “your seed will be known through Yitzchok” did not automatically exclude Esau. The meaning of והקימותי את השבועה וגו' therefore is that G’d swears a separate oath to Yitzchok concerning who He will give the land of Israel to. When we read in Exodus 33,1 Numbers 32 11, and Deuteronomy 34,4 the formulaאשר נשבעתי לאברהם, ליצחק, וליעקב, we would be hard pressed to find where exactly G’d swore such an oath to Yitzchok, if not in our verse here. It is also possible that the reason why Yitzchok was added to be a beneficiary of G’d’s oath was in order to confer upon him also the blessing which G’d had bestowed at the beginning of chapter 12, i.e. that just as Avraham was to be a blessing for the nations, so his son Yitzchok’s very existence would do the same for the nations of the earth. G’d had promised that the nations of the earth would be blessed through Avraham’s seed; now the same blessing was in effect for the seed of Yitzchok.. Accordingly, the meaning of the entire verse would be: “I will keep My oath to Avraham your father through you. The same promise was repeated in due course to Yaakov when the time was ripe for that.

“Reside in this land” [26:3]. Remain in this land, as this land will be your children’s. I will bless your descendants like the stars of the sky, because your father Abraham was pious.

Having arrived at this principle, I now will enlighten your eyes about a Midrash (Talmud Bavli, Shabbat 118a-b.) stated by our sages, of blessed memory, about our forefather Yaakov, peace be upon him. The Holy One, blessed is He, said to him, (Genesis 28:14) “Your offspring shall be like the dust of the earth, and you shall burst forth westward, eastward, northward, and southward.” Now, we must understand this word “burst forth-uFaratzta-ופרצת,” which is different than what was said to Avraham, (Genesis 13:14-15) “Raise now your eyes and look out from the place where you are: northward, southward, eastward, and westward. For all the land that you see, I will give to you and your offspring forever.” That is, when it comes to Avraham, the dimensions conclude with, “northward, southward, eastward, and westward,” and the same is so of Yitzchak. (That is, about Avraham, the continuing verse (Genesis 13:17), cited in Shabbat 118b states, “Arise, walk about the land through its length and breadth! For to you I will give it,” to which Rashi comments, “Only this land, and not more.” Likewise, about Yitzchak the verse (Genesis 26:3) states, “Sojourn in this land and I will be with you and bless you; for to you and your offspring I will give all these lands etc.,” to which Rashi explains, “These lands, and no more.” That is, the portions of Avraham and Yitzchak have measure and limitation, which is not so of the portion of Yaakov, as explained in the Talmud there, and as will now be further explained.) In contrast, about Yaakov the verse states, “You shall burst forth-uFaratzta-ופרצת westward, eastward, northward, and southward,” meaning, “Your portion is unlimited.” I now shall enlighten your eyes about this secret. That is, since they are encompassed by the seventy ministers that limit and constrain them, the portions of Avraham and Yitzchak are limited. However, since Yaakov is the middle line-Kav HaEmtza’ee-קו האמצעי and he alone ascends to the Crown-Keter where the ministers cannot ascend, therefore Yaakov’s inheritance is unlimited and it bursts forth-Poretz-פורץ from all constraints. This is because the ministers only ascend to the right and left, corresponding to Avraham and Yitzchak. However, Yaakov is in the center and only he ascends to the Crown-Keter – to the Unlimited One-Ein Sof-אין סוף – which is an inheritance without constraints. Therefore, all the ministers and their dominions are under the inheritance of Yaakov.

Our God and God of our fathers, remember us favorably before You and be mindful of us for deliverance and compassion from the eternal high heavens. Remember in our behalf, Adonoy, our God: the love of our ancestors, Abraham, Isaac, and Israel, Your servants; the covenant, the kindness, and the oath which You swore to our father Abraham on Mount Moriah, and the binding of Isaac, his son on the altar, as it is written in Your Torah. (Genesis 22:1-19.)

Our God and God of our fathers, remember us favorably before You and be mindful of us for deliverance and compassion from the eternal high heavens. Remember in our behalf, Adonoy, our God: the love of our ancestors, Abraham, Isaac, and Israel, Your servants; the covenant, the kindness, and the oath which You swore to our father Abraham on Mount Moriah, and the binding of Isaac, his son on the altar, as it is written in Your Torah. (Genesis 22:1-19.)

[2] Another interpretation: "and Yaakov was called." It is said in scriptures: "The glory of God is to conceal a matter, but the glory of kings is to search out a matter." (Proverbs 25:2) God showed Jacob, our forefather, what He did not show Abraham and Isaac. He showed Abraham only what was before him, as it says, "For all the land which you see, I will give to you and your descendants forever." (Genesis 13:15) He showed Isaac only what was in his present surroundings, as it says, "Sojourn in this land, and I will be with you and bless you." (Genesis 26:3) But to Jacob, God showed him both what was before him and what was hidden, as it says, "And your seed shall be as the dust of the earth, and you shall spread abroad to the west, and to the east, and to the north, and to the south." (Genesis 28:14) God showed him the four corners of the world. When Jacob was about to leave this world, he revealed everything to his children. God said to him, "Just as Jacob concealed a matter, so too you shall reveal to your children my secrets, which are my hidden things." These traits of concealment and revelation belong to Me, not to you. Similarly, Solomon said, "He who goes about as a talebearer reveals secrets, but he who is trustworthy conceals a matter." (Proverbs 11:13) Balaam, the wicked one, said, "I will show you what he will do to your people in the end of days." (Numbers 24:14) This is one who goes about as a talebearer. But you are trustworthy and a spirit of covering a matter belongs to you. (Proverbs 25:2)

Another matter, “when you will come into the land of your dwellings” – Rabbi Zakai of She’av said: Israel said before the Holy One blessed be He: ‘Master of the universe, everywhere You call it the land of Canaan, but here you call it “the land of your dwelling”?’ The Holy One blessed be He said to them: ‘As you live, I gave it to Abraham, Isaac, and Jacob, all of them in the Bible; (Abraham (Genesis 15:7); Isaac (Genesis 26:3); Jacob (Genesis 28:13).) that is why it is “the land of your dwelling.”’ Why did Canaan merit that the land was called by his name? It is because when he heard that Israel was coming, he evacuated the place. The Holy One blessed be He said to him: ‘You evacuated the place; the land will be called by your name. And I will give you a land as fine as your land.’ Which is that? It is Africa. What is written above? It is the portion of the spies: “they defiantly [vayapilu] ascended to the mountaintop” (Numbers 14:44) – they brought blackness upon its inhabitants. (Those who participated in the defiant ascent.) They were all in blackness, as “the Ark of the Covenant of the Lord, and Moses, did not move from the midst of the camp” (Numbers 14:44), as they did not ascend with them. Moses said to them: ‘This is what the Holy One blessed be He said to me: “Do not ascend and do not wage war, as I am not in your midst” (Deuteronomy 1:42). You said: “Where are we ascending? Our brethren have melted [hemasu] our hearts, [saying: A people greater and taller than we, cities great and fortified…]”’ (Deuteronomy 1:28). (Moses said to them: “You, yourselves, said that in terms of physical strength, they are superior. I assured you that with God on our side we would prevail. Now that God is not in our midst, you seek to ascend?”) What is “melted [hemasu] our hearts”? Our Rabbis said: From here they derived the measure of the pomegranates, as our Rabbis taught: The pomegranates from when they reach half [misheyimasu]. ( Yerushalmi, Ma’asrot 1:2.) “Hemasu our hearts, saying” – Moses said: ‘From the outset, you divided it. (Your hearts.) “You all approached me” (Deuteronomy 1:22) – For good: (They requested that Moses, not God, speak to them.) “All the heads of your tribes approached me” (Deuteronomy 5:20) – For evil. (They requested to send spies into the Land.) “You all approached me and said” (Deuteronomy 1:22), and it is written: “You murmured in your tents, and you said: In the Lord’s hatred of us”’ (Deuteronomy 1:27). The Holy One blessed be He said: “I have loved you” (Malachi 1:2), and they say “In the Lord’s hatred of us”? They were expounding and saying: ‘Know that He hates us: A flesh and blood king has two sons and two fields, one that is watered by irrigation and one that is watered by rain. Does he not give to the one that the king loves, the one watered by irrigation, and to the one that he hates, he gives the one that is watered by rain? The land of Egypt is watered by irrigation and we were in it. The land of Canaan is watered by rain, and he took us out of Egypt to give us the land of Canaan. Nevertheless, “You girded each man his weapons of war… The Lord said to me: Say to them: Do not ascend and do not wage war” (Deuteronomy 1:41–42). [God said:] ‘I thought to ascend with you, but now, do not ascend, because it will be a descent for you.’ Nevertheless, “you girded [vataḥgeru]” – you all became as one.’ (It was as though you were fastened to one another by a belt [ḥagora].) “You prepare yourself [vatahinu] to ascend the mountain” (Deuteronomy 1:41) – what is vatahinu? They were saying: From drop to drop, the hin (A hin is a measure of volume.) is filled. (Even if we no longer merit miracles, through painstaking effort we will prevail.) One verse says: “You sinned [Vatazidu]” (Deuteronomy 1:43) and one verse says: Vatahinu. What is vatazidu? They mocked [she'hezidu] the encampments of the Holy One blessed be He. (Until that point, they never left an encampment without the pillar of cloud and the Ark (see Numbers 9:15–23).) “You ascended the mountain. The Emorites…emerged [against you and pursued you as do the bees]” (Deuteronomy 1:43–44). “The bees” – just as this bee, once it strikes a person it immediately dies; you, too, once one of them would touch you, his soul would depart. Just as the bee flies, they were flying above you. In the past, they would hear of your renown and die, as it is stated: “Peoples heard, they were agitated” (Exodus 15:14). (The following verse ends: “The inhabitants of Canaan dissipated” (Exodus 15:15).) But now: “[The Emorites…]pursued…they smote you” (Deuteronomy 1:44). “You returned and wept before the Lord, but the Lord did not heed” (Deuteronomy 1:45). It is, as it were, that you rendered the attribute of justice as though it were cruel. (It totally overcame the attribute of mercy, which is represented by the name “the Lord.”) Rabbi Shmuel bar Naḥmani said: Woe unto the wicked, as they render the attribute of justice as though it were cruel. “The Lord said: Rise, go on a journey” (Deuteronomy 10:11) – if I come to perform justice with you, you will not enter the Land. Rather, “rise, go on a journey [before the nation, and they will come and inherit the Land]” (Deuteronomy 10:11). That is, “when you will come into the land.”

“For you are coming to the land of Canaan” – this is what the verse said: “God is not a man, that He will deceive” (Numbers 23:19). Alternatively, “God is not a man” – does man not cause God to deceive; did the son of Amram not make Him reconsider? It is He who said: “Let Me be, and I will destroy them” (Deuteronomy 9:14). The son of Amram, arose and caused Him to reconsider, as it is stated: “The Lord reconsidered the evil” (Exodus 32:14). Another matter: “God is not a man, that He will deceive” (Numbers 23:19) – when He says that He will bring good upon Israel, [then] even though the generation has incurred liability, He does not delay; but when He says to bring evil, He retracts it. “Will He say and not perform?” (Numbers 23:19) – know that he said to Abraham: “Look now toward the heavens, and count the stars, if you could count them. He said to him: So shall be your descendants” (Genesis 15:5). He did so, as it is stated: “The Lord your God has multiplied you, and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). He said to him: “Know, that your descendants will be a stranger [in a land that is not theirs, and they shall be enslaved to them, and they shall oppress them, four hundred years]” (Genesis 15:13), but they did only two hundred and ten years. That is, “God is not a man, that He will deceive” (Numbers 23:19) – for good; (God does not deceive regarding predictions of good matters.) but regarding evil, “will He say and not perform?” (Numbers 23:19). (The Hebrew phrase can be read “That One said and did not perform” rather than as a question.) He said to Israel: “For you are not My people” (Hosea 1:9), and then He said: “I will say to Not My People: You are My people” (Hosea 2:25). “Will He say and not perform?” (Numbers 23:19) – He said to Abraham: “For I will give [all these lands] to you, and to your descendants” (Genesis 26:3), and He did not retract it, as it is stated: “For you are coming to the land of Canaan,” and He took them into the land.

“There was a famine in the land, besides the first famine that was during the days of Abraham, and Isaac went to Avimelekh king of the Philistines, to Gerar” (Genesis 26:1). “There was a famine in the land.” “The Lord knows the days of the faultless” (Psalms 37:18) – this is Isaac. “Their inheritance will last forever” (Psalms 37:18), “Reside in this land [and I will be with you, and I will bless you]” (Genesis 26:3), “They are not put to shame in difficult times” (Psalms 37:19) – the difficulty of Avimelekh. “And in days of famine they are sated” (Psalms 37:19) – “There was a famine in the land.”

“The Lord will not starve the soul of the righteous” (Proverbs 10:3) – this is Isaac. “Reside in this land.” “And He averts the devastation of the wicked” (Proverbs 10:3) – this is Avimelekh. “There was a famine” – Ten famines came to the world. One during the days of Adam the first man – “accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh – “from the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham – “there was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “there was a famine in the land”; one during the days of Jacob – “for these two years there has been famine” (Genesis 45:6); one during the days when the judges judged – “It was in the days when the judges judged, there was a famine in the land” (Ruth 1:1); one during the days of Elijah, as it is stated: “As the Lord God of Israel [lives…there will not be dew or rain these years, except by my word]” (I Kings 17:1); one during the days of David – “there was a famine during the days of David” (II Samuel 21:1); one during the days of Elisha – “there was a great famine in Samaria” (II Kings 6:25); and one that is progressing and coming to the world and one in the future, as it is stated: “I will send famine in the land, not famine for bread, not thirst for water…” (Amos 8:11). Rabbi Shmuel bar Naḥman said: The primary brunt of them was during the days of David, but it would have been appropriate for them to have been during the days of Saul, but because Saul was an offshoot of a sycamore tree (The sycamore tree is frail.) the Holy One blessed be He transferred it and brought it during the days of David. Shila sinned and Yoḥana is punished? (The phrase means how can one person sin and another be punished.) Rabbi Ḥiyya Rabba said: This is analogous to a glazier who had a basket filled with cut, ornate glassware. When he sought to hang his basket, he would bring a peg, implant it into the wall, and then hang his basket. Therefore, all of them did not befall lowly people, (Major catastrophes did not befall people who would not be able to withstand them. They befell mighty people, who could withstand them.) but rather, mighty people. Rabbi Berekhya would read in their regard: (Regarding David’s generation.) “He gives strength to the weary” (Isaiah 40:29). Rabbi Ḥelbo said: Two [famines] came during the days of Abraham. Rabbi Aḥa said: One during the days of Abraham and one during the days of Lemekh. The famine that came during the days of Elijah was a famine of drought; one year it produced and one year it did not produce. (There was a small amount of rain, and there was some produce (See Mishna Avot 5:8).) The famine that came during the days of Elisha was one of panic – “until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was during the days that the judges judged – Rabbi Huna said in the name of Rabbi Aḥa: Forty-one se’a were sold for the price of forty-two se’a. But was it not taught: A person may not leave the Land of Israel unless two se’a of wheat go for one sela. Rabbi Shimon said: When? It is at a time that one cannot find any to acquire, but if he can find any to acquire, even if it is one se’a for a sela, he may not leave the Land of Israel. Because Elimelekh left the Land of Israel, he was punished that he and his sons died.

“Isaac went to Avimelekh [king of the Philistines], to Gerar” – to Gardiki. (The name of that area in Roman times.) Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: Why did they [not] (Radal and Etz Yosef add the word "not" based on Yerushalmi, Sheviit 6:1.) decree impurity on the abode in Gardiki? (Even though they decreed impurity on places outside of Israel, on this place, which is close to the border they did not decree impurity since people would not go there anyway.) It is because it is a poor abode. Until where? It is until the ravine of Egypt. “The Lord appeared to him, and said: Do not go down to Egypt; dwell in the land that I will tell you” (Genesis 26:2). “The Lord appeared to him, and said: Do not go down to Egypt; dwell [shekhon] in the land” – establish permanent residence [shekhuna] in the Land of Israel; plant, sow, graft branches (See Matnot Kehuna.) on trees. Alternatively, “shekhon in the land” – cause the Divine Presence [haShekhina] to rest in the land. “Reside in this land, and I will be with you, and I will bless you, for I will give all these lands to you, and to your descendants, and I will keep the oath that I took to Abraham your father” (Genesis 26:3). “Reside in this land” – Rabbi Hoshaya said: [God said:] ‘You are an unblemished burnt offering; just as a burnt offering, if it goes outside the curtains, it is disqualified, you, too, if you go out of the Land of Israel, you are disqualified.’ “To you, and to your descendants, I will give all these [ha’el] lands – the mighty; just as it says: “He took the mighty of [eilei] the land” (Ezekiel 17:13). Another matter, why does it not state haeleh, but rather, ha’el? It is to say: I will give you some of them. When will I give you the rest? It will be in the future.

(Exodus 13:5) "which He swore to your forefathers": Where did He swear it to your forefathers? Abraham — (Genesis 15:18) "On that day the L–rd made a covenant with Abraham." Isaac — (Ibid. 26:3) "Live in this land." Jacob — (Ibid. 28:13) "the land on which you are lying, etc."... "Then you shall perform this service": As the service that you performed in Egypt so shall you perform in all the generations. These are the words of R. Nathan.

Jer. 3:19): AND GIVE YOU A DESIRABLE LAND, a land that the ancestors of the world (Literally: “fathers of the world.” According to Ber. 16b and Rashi, ad loc., the title father should be limited to Abraham, Isaac, and Jacob. Similarly the title mother should apply only to Sarah, Rebekah, Leah, and Rachael.) found desirable. Abraham, of whom it is stated (in Gen. 12:9): THEN ABRAM JOURNEYED AS HE WENT ON AND TRAVELED TOWARDS THE NEGEB. And so it says (in Gen. 23:4): I AM AN ALIEN AND TRANSIENT AMONG YOU; GIVE ME A BURIAL PLACE AMONG YOU. Isaac. {He also found it desirable when he was departing from world. What did he say to his children (in Gen. 49:29)? BURY ME WITH MY ANCESTORS IN THE FIELD OF EPHRON BEN ZOHAR THE HITTITE.} (Note that Gen. 49:1, 28 attributes these words to Jacob.) [The Holy One also endeared it to Isaac (in Gen. 26:3): RESIDE IN THIS LAND, …. ] Jacob. This he commanded (in Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF IN THE LAND OF …. Ergo (in Jer. 3:19): A DESIRABLE LAND, THE MOST BEAUTIFUL (rts: TsBH TsB') HERITAGE OF THE NATIONS, in that it is a land of delights (rt.: TsBH) for the peoples of the world.

Another interpretation (of Numb. 15:2): WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS…. R. Zakkay of Sha'av (in Galilee) said: Israel said: Sovereign of the World, in every place you call this [the Land of Canaan, but here (in Numb. 15:2)] THE LAND OF YOUR HABITATIONS. (Numb. R. 17:3.) The Holy One said to them: By your life, I gave it to your ancestors, to Abraham, to Isaac, and to Jacob: To Abraham I said (in Gen. 24:7): TO YOUR SEED I SHALL GIVE THIS LAND. (Cf. Galatians 3:16.) To Isaac I said (in Gen. 26:3): RESIDE IN THIS LAND, AND I WILL BE WITH YOU AND BLESS YOU, FOR TO YOU AND TO YOUR SEED I WILL GIVE ALL THESE LANDS…. To Jacob I said (in Gen. 28:13): THE LAND ON WHICH YOU ARE LYING I WILL GIVE TO YOU AND TO YOUR SEED. Since the son inherits from the father, he therefore said unto them (in Numb. 15:2): WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS.

(Exod. 23:20:) BEHOLD, I AM SENDING AN ANGEL …. This text is related (to Jer. 3:19): THEN I SAID: HOW WOULD I (This translation fits the context of the midrash.) PUT (rt.: ShYT) YOU AMONG THE CHILDREN,… ! (Tanh., Exod. 6:17; see below, Tanh. (Buber), Numb. 4a:15.) R. Eleazar ben Pedat says: What is this : WOULD I PUT (rt.: ShYT) YOU? It had occurred to me that we, I and you, would be < alone > in the world. (Tanh., Exod. 6:17, adds, “I as father and you as children.”) How did you manage for me to bring the peoples of the world in among you? (Cf. Tanh., Exod. 6:17: “How did you manage to bring the peoples of the world in between me and you?”) This expression is nothing but an expression of setting apart (as in Gen. 30:40): AND HE PUT (rt.: ShYT) HIS OWN FLOCKS …. R. Hama bar Hanina said: What is the meaning of WOULD I PUT (rt.: ShYT) YOU? (Cf. Exod. R. 32:2.) There was a great love between me and you. (Below, Tanh. (Buber), Lev. 7:12; Numb. 4a: 15; Exod. R. 32:2.) How did you manage that I should hate you? (Jer. 3:19:) HOW WOULD I PUT (rt.: ShYT) YOU AMONG THE CHILDREN! This expression is nothing but an expression of hatred, as used (in Gen. 3:15): I WILL PUT (rt.: ShYT) ENMITY . Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ShYT) YOU AMONG THE CHILDREN ! R. Joshua ben Levi said: I spoke in defense. (Gk.: synegoria.) You behaved toward me so that I denounced you and pronounced you guilty (rt.: HYB). The expression (rt.: ShYT) is nothing but an expression of guilt (rt.: HYB), as used (concerning one guilty of negligence in Exod. 21:30): IF A RANSOM IS PUT (rt.: ShYT) UPON HIM, . Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ashit; rt.: ShYT) YOU AMONG THE CHILDREN! R. Berekhyah the Priest said: You were as dear to me as someone who has a single field, which he fertilizes, cultivates, and weeds. So dear were you to me. Your behavior toward me was for you to commit lawlessness. Now this word (ashit) is nothing but an expression for lawlessness, as used (in Is. 5:6): AND I WILL MAKE (ashit) IT (i.e., the Holy One's vineyard) A DESOLATION. (Jer. 3:19, cont.:) AND GIVE YOU A DESIRABLE LAND, a land that the great ones of the world (i.e., the patriarchs) desired. (Below, Tanh. (Buber), Numb. 4a: 16.) Abraham said to the Hittites (in Gen. 23:4): GIVE ME A BURIAL SITE. The Holy One also endeared it to {the children of} Isaac, as stated (in Gen. 26:3): RESIDE IN THIS LAND, …. Jacob said (according to Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF . Ergo (in Jer. 3:19): A DESIRABLE LAND. (Ibid., cont.:) [BEAUTIFUL HERITAGE] . What is the meaning of BEAUTIFUL (tsevi) HERITAGE? Just as in the case of a deer (tsevi), when one slaughters it, strips off its hide, and tries to return the flesh into the hide, it does not contain it, so the land of Israel does not contain its produce. What is written (in Is. 30:24)? AS FOR THE OXEN AND ASSES THAT WORK THE GROUND, THEY SHALL EAT FERMENTED FODDER, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. First they winnow with the SHOVEL and after that with the PITCH FORK. Why? Because there was more grain than straw. Even so there was produce in winnowing the straw. Where is it shown? Where it is stated (ibid.): FERMENTED MASH, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. Mashes are from produce. Ergo (in Jer. 3:19): [A DESIRABLE LAND,] BEAUTIFUL (tsevi) HERITAGE (understood in the sense of THE MOST DEERLIKE HERITAGE), a land which does not contain its produce, a land which was so good that all the kings of the world desired it. It is written (in Josh. 12:9): THE KING OF JERICHO, ONE; THE KING {FOR AI} [OF AI WHICH IS BESIDE BETHEL], ONE. Now there are only three miles (Lat.: mille.) between Jericho and Ai; yet it says: THE KING OF JERICHO. It is simply that whoever has a possession outside of the land without having a possession in the land of Israel was not called a king. (Sifre, to Deut. 7:12 (37); Gen. R. 85:14.) Why? Because they longed for the land of Israel. R. {Isaac} [Johanan] said: What is written (in Josh. 7:21): I SAW AMONG THE SPOILS A SHINAR MANTLE, a Babylonian (Gk.: Babylonikon; Lat.: Babylonicum.) robe of royal purple, (Gk.: porphura; Lat.: purpura.) which the king of Babylon wore to rule in Jericho. Ergo (in Jer. 3:19): THE MOST BEAUTIFUL HERITAGE OF THE NATIONS. (According to this reasoning, the various kingships were so close to each other in Israel because every king needed a seat in Israel in order to be regarded as a king.) (Ibid., cont.:) AND I SAID YOU SHALL CALL ME FATHER. Just as a father is obliged for his daughter's enjoyments, so did I bring down rain for you. (Exod. 16:14:) WHEN THE LAYER OF DEW HAD GONE UP, …. (Jer. 3:20:) SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER . R. Judah bar Simon said: Oh that like an unfaithful wife. This a woman, who has a lover, gives him food, drink, and love. When his power is diminished, she leaves him and goes away. SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER. I have not done so to you. The manna came down for you, and the well rose up. I did not deprive you of anything when you were unfaithful with me. See, I gave you an angel who watched over you. (Exod. 23:20:) SEE, I AM SENDING YOU AN ANGEL . When you became worthy and received the Torah, I went before you in person. But now, when you have been found guilty, here I am (ibid.:) SENDING AN ANGEL BEFORE YOU. [Another interpretation:] (Tanh., Exod. 6:18.) The Holy One said to Moses: I am sending before you but not before them. He said: If you send out before me, I do not want ; but Joshua saw the angel and fell down before him. What did he say to him (in Josh. 5:13)? ARE YOU FOR US OR FOR OUR ADVERSARIES? When he said to him: ARE YOU FOR US? he began to cry in great anguish. (Literally: “From under the nails of his feet.”) (Ibid., vs. 14:) Then he said: NO, BUT [I] AM THE CAPTAIN OF THE LORD'S HOST. NOW I HAVE COME. (Gen. R. 97:3 (traditional text only).) Here are two times that I have come to give Israel an inheritance. I am the one who came in the days of your master, Moses; but he rejected me. (Ibid., cont.:) NOW I HAVE COME. THEN JOSHUA FELL ON HIS FACE. He saw him and fell on his face, but when Moses saw , he rejected him. The Holy One said (in Exod. 23:20): SEE, I AM SENDING AN ANGEL BEFORE YOU, to you and to whomever observes the Torah [as you . Resh Laqish said: It is written (in Ps. 91:4): HE WILL COVER YOU WITH HIS PINIONS AND YOU WILL FIND REFUGE UNDER HIS WINGS, all who observe the Torah.] (Ibid., cont.:) HIS FIDELITY IS A SHIELD AND BUCKLER. Therefore (in Exod. 23:20): < I AM SENDING MY ANGEL BEFORE YOU > TO GUARD YOU ON THE WAY….

(Gen. 26:3:) RESIDE IN THIS LAND. R. Hanan said in the name of R. Samuel b. R. Isaac: Why < was such a command necessary >? He would not have wanted to become unclean outside the land. < He wanted to leave > because a decree had been issued, as stated (in Gen. 26:1): NOW THERE WAS A FAMINE. It therefore says (in vs. 3): RESIDE IN THIS LAND. R. Joshua ben Levi said: In this world the righteous have been rejected (rt.: TRP), as stated (in Ps. 111:5): HE HAS GIVEN teref (rt.: TRP) (In the context of Ps. 111:5, teref should be translated as FOOD, but here the context requires something with a negative meaning, such as REJECTION.) TO THOSE WHO FEAR HIM; but in the world to come, (ibid., cont.:) HE WILL ALWAYS REMEMBER HIS COVENANT. (Gen. R. 40:2.)

And it shall be when the Lord shall bring thee into the land of the Canaanite (Exod. 13:5). (Scripture mentions) five nations though there were (in fact) seven nations. (Cf. Mekhilta (Lauterbach), p. 161.) Which he swore unto thy fathers to give thee (ibid.). Where did that occur? When he assured Abraham: In that day the Lord made a covenant with Abraham, saying: “Unto thy seed have I given this land” (Gen. 15:18). When he swore unto Isaac: Sojourn in this land, and I will be with thee, etc. (ibid. 26:3), and when he swore unto Jacob: The land whereupon thou liest, to thee will I give it (ibid. 28:13). Thou shalt keep this service (Exod. 13:5). That is, just as you performed this service in Egypt, so you must perform it in the generations to come. Where did He assure us that it would be? And I will bring you in unto the land, concerning which I lifted up My hand (ibid. 6:8). Into the land of the Canaanite (ibid. 13:11). Why did Canaan deserve to have the land called by his name? When Canaan heard that the Israelites were approaching, he departed from that place. The Holy One, blessed be He, said to him: Because you left that place, the land will be called by your name, and I will give you a land as beautiful as your own. What land was this? Africa. And it shall be given to thee (ibid.). This is written lest one should claim: “I inherited it from my ancestors.”

"Command the Children of Israel" (Numbers 34:2:). This is what is stated in the verse (in Numbers 23:19), "God is not a man to be deceitful," [meaning] a man will not make God deceitful; "nor the son of" Amram (this is a play on words, as the verse reads, the son of man, "Adam") to make Him "change His mind." As [only after God] said, "Let Me go," did the son of Amram stand and make Him change His mind, as stated (Exodus 32:14), "And the Lord rescinded the evil that He was saying to do to His people." Another interpretation (of Numbers 23:19): "God is not a man to be deceitful," with the good. When He speaks to bring good - even if the generation is liable - He does not go back on it, [as] "God is not a man to be deceitful." But when He speaks to bring evil, He does go back on it, as it is stated (Numbers 23:19), "He said it but does not do [it]." You should know that He said to Avraham (Genesis 15:5), "Look toward heaven and count the stars...." And He did it, as stated (Deuteronomy 1:10), "The Lord, your God, multiplied you, and behold you are today...." [But when] He said to Avraham (Genesis 15:13), "Know well that your offspring shall be strangers [... four hundred years]," they were oppressed for only two hundred and ten years. That is [the meaning of], "God is not a man to be deceitful" - with the good. But with the evil, "He said it but does not do [it]." [In this vein,] He said to Israel, "as you are not My people" (Hosea 1:9). But He went back and said, "and I will say to Not My People, 'You are My people'" (Hosea 2: 25). That is [the meaning of], "He said it but does not do [it]." He said to Avraham, "As I will give [the land] to you and your offspring" (Genesis 26:3), and He did not go back [on it]. As it is stated (Numbers 34:2), "when you come to the Land of Canaan," and He brought them into the Land.

And give thee a pleasant land (Jer. 3:19). It was a land greatly coveted by all the mighty men of the world. Abraham said of it: Give me a possession of a burying-place with you (Gen. 23:4). Similarly, the Holy One, blessed be He, made it precious to Isaac, as it is said: Sojourn in this land, and I will be with thee and will bless thee (ibid. 26:3). And Jacob said: In my grave which I have digged for me in the land of Canaan, there shalt thou bury me (ibid. 50:5). Hence it says: And give thee a pleasant land, the goodliest heritage of the deer (Jer. 3:19). What is indicated by the use of the word deer? Just as the flesh of a deer cannot be restored into its skin when they attempt to recover it after it has been slaughtered and its skin has been stripped away, so the land of Israel is not able to contain its fruit (when it is worthy). A proof of this is written in the verse: The oxen likewise and the young asses that till the ground shall eat savory provender, which hath been winnowed with the shovel and with the fan (Isa. 30:24). At first they winnowed the grain with a shovel, but later they winnowed it with a fan. Why? because the grain was more plentiful than the straw, though the grain grows within the straw. Whence do we know this was so? For it is written: Shall eat savory provender. The savory provender was the fruit (of the straw). Hence, And give thee a pleasant land, the goodliest heritage of the deer indicates that like the deer the land of Israel could not contain its fruits.

When the Lord cuts down, etc. (Deuteronomy 12:29): "Look to the Lord and keep to His way" (Psalms 37:34). As they were thinking to enter the Land immediately. [Moshe] said to them, "You are thinking to inherit their land. [So] keep the way of the Holy One, blessed be He, as it is stated (Psalms 37:34), 'Look to the Lord and keep to His way, and He will raise you high that you may inherit the land; when the wicked are cut off, you shall see it.'" That is [the meaning of] that which Moshe said, "When the Lord, your God, cuts down." What is [the meaning of] "When (ki, which can also mean, if) He cuts down?" It is on condition; such that if they keep the Torah, they will enter the Land. And in every place that you find ki, it is conditional: "Ki along the road, you chance upon a bird’s nest [...]. You shall surely send" (Deuteronomy 22:6-7); "Ki you take up the head (make a census) of the Children of Israel, each man shall give a ransom" (Exodus 30:12);" Ki you build a new house, you shall make a parapet" (Deuteronomy 22:8). Here too, the Holy One, blessed be He stipulated with them that He would only cut down the [Canaanite] nations on condition that [the Israelites] would keep the Torah. Beloved is the Land of Israel, as the Holy One, blessed be He, chose it. You find that when He created the world, He apportioned the lands to the ministering angels of the nations, and He chose the Land of Israel [for Himself]. From where [do we know this]? As so did Moshe say (Deuteronomy 32:8), "When the Most High gave nations their inheritances, etc." And He chose [the people of] Israel as His portion, as stated (Deuteronomy 32:9), "For the Lord’s portion is His people, Yaakov His allotment." The Holy One, blessed be He, said, "Let Israel, who has come to be My portion, inherit the land that has come to be My portion." Hence it is written, "When the Lord cuts down." Yirmiyahu the prophet cried out and said (Jeremiah 3:19), "I had resolved to adopt you as My child, and I gave you a desirable land," a land that the fathers of the world desired. Avraham wanted it, as so does it state (Genesis 15:8), "And he said, 'O Lord God, how shall I know that I am to possess it?'" Yitschak wanted it, as it was stated to him (Genesis 26:3), "Reside in this land, and I will be with you and bless you, for I will assign all these lands to you and to your seed." And Yaakov wanted it, as it is stated (Genesis 28:20-21), "If God will be with me, etc. I will return to my father’s house." Rabbi Yehudah said, "Moshe also wanted it, as it is stated (Deuteronomy 3:23-25), 'I pleaded with the Lord at that time, "[...]. Let me, I pray, cross over and see, etc."' And also David wanted it, as it is stated (Psalms 84:11), 'I would rather stand (histofef) at the threshold of [my God’s] house.'" What is [the meaning of] histofef? Rabbi Tanchum beRabbi Chanilai and Rav [differed on the matter]. One said, "David said in front of the Holy One, blessed be He, 'Master of the world, even if I have palaces and a castle outside of the Land, and I only have a veranda (saf) in the Land of Israel, I would rather stand [there].'" And [the other] said [that David said], "Even if I only have lateling (sifsuf) carobs to eat in the Land of Israel, I would rather stand [there]." Hence, "and I gave you a desirable land," a land that the fathers desired. "An inheritance of beauty (tsvi, literally, a gazelle)" (Jeremiah 3:19). Just like a gazelle is light in its running, so does the Land of Israel run its fruits, such that it gives fruit first. Another interpretation: Just like the skin of a gazelle cannot hold its flesh, so [too], when Israel merits, the Land of Israel cannot hold its fruit. "Of the beauties (tsivaot) of the nations" (Jeremiah 3:19). That the delights (tsivionot) of the nations are in it. It is written (Joshua 12:9), "The king of Yericho one; the king of Ai, near Bethel, one." There is only three [mil] between the one and the other, and it states, "The king of Yericho one; the king of Ai, etc., one?" Rabbi Parnakh said in the name of Rabbi Yochanan, "Any king that was outside the Land that did not acquire a city in the Land of Israel was not called a king. See what is written about Akhan (Joshua 7:21), 'I saw among the spoil a fine Shinar mantle.' [That is] Babylonian velvet. And from where was there Babylonian velvet in Yericho? Rather it was that the King of Babylonia was there and acquired a city in the Land of Israel." Hence, the land that the delights of the nations of the world are in it. And He gave it to Israel. Therefore, it is written, "When the Lord, your God, cuts down, etc."

If a man should dare say to a person more important than himself, “Why did you treat me so badly?” he would be held guilty of a serious offense, yet Moses said: For since I came to Pharaoh to speak in Thy name, he hath dealt ill with this people (ibid., v. 23). (Moses expresses doubt as to God’s ability to save the people from further anguish and is rebuked.) The Holy One, blessed be He, said to Moses: Alas for those who have perished but are not to be found! I revealed myself to Abraham, Isaac, and Jacob as the Lord Almighty, but I never disclosed to them that My name is YHWH, (The name employed when speaking of God’s merciful aspect.) as I did to you, yet they never criticized My ways. To Abraham I said: Arise, walk through the land in the length thereof (Gen. 13:17), yet though he searched for a burial place for Sarah, and was unable to obtain one until he paid four hundred shekels of silver for it, he did not disparage My ways. I told Isaac: Sojourn in this land …for unto thee, and unto thy seed, I will give all these lands (ibid. 26:3), but even when he sought water to drink and was unable to find any, And the herdsman of Gerar strove with Isaac’s herdsmen, saying: “The water is ours” (ibid., v. 20), he did not criticize My ways. I told Jacob: The land whereon thou liest, to thee will I give it, and to thy seed (ibid. 28:13), yet when he sought a place to pitch his tent, and could not obtain any land until he purchased it with a hundred lambs, he found no fault with My words.

Another matter: “Behold, I am sending an angel before you” – that is what is written: “And I said: How shall I place you [ashitekh] among the children” (Jeremiah 3:19). What is ashitekh? The Holy One blessed be He said: From the moment that you stood at Sinai and received the Torah, and I wrote that I love you, as it is stated: “But because of the Lord’s love for you” (Deuteronomy 7:8) – after I loved you, how can I hate you? “How shall I place you [ashitekh] among the children?” Ashitekh indicates nothing other than animosity, as it is stated: “I will place [ashit] animosity” (Genesis 3:15). Another matter: “How shall I place you [ashitekh] among the children?” (Jeremiah 3:19) – Rabbi Yehoshua said: You have obligated yourselves, as it is written: “In accordance with all that shall be imposed [yushat] upon him” (Exodus 21:30). Rabbi Berekhya said: You have laid waste to yourselves, as it is written: “Briers and thistles [shayit]” (Isaiah 5:6). “I gave you a desirable [ḥemda] land” – why is it called desirable? Because the Temple is located in it; that is what is written: “The mountain that God desired [ḥamad] for His abode” (Psalms 68:17). Another matter: “A desirable land” (Jeremiah 3:19) – for all the kings desired it, as between Ai and Jericho is only three mil, and this one had a king and that one had a king. Another matter: “A desirable [ḥemda] land” (Jeremiah 3:19) – the Rabbis say: A land that was made desirable for the patriarchs of the world. (God made it desirable to Abraham and Isaac by commanding them to live there and by promising them the land. They fulfilled these commands, thereby indicating how desirable it was to them. ) Abraham, as it is stated: “Go from your land…[to the land that I will show you]” (Genesis 12:1). Isaac – “reside in this land” (Genesis 26:3). Jacob – “you shall transport me from Egypt” (Genesis 47:30). Why did it become desirable for them? (Why was it desirable to them to be in the Land of Israel even after death, as in the case of Jacob? (Etz Yosef).) Rabbi Shimon ben Lakish said: Because [those who are buried there] come to life first in the messianic era. What is “a magnificent inheritance [naḥalat tzevi]” (Jeremiah 3:19)? Why is it analogized to a gazelle [tzevi]? Just as the gazelle, when a person flays it, its hide cannot contain its flesh, so too, when Israel took possession of it, the Land of Israel could not contain its produce. Another matter: Just as the gazelle is easy to eat, (They do not require raising and herding.) so too, the produce of the Land of Israel is easy to eat. (When the people of Israel are deserving, the land produces great bounty without requiring hard work. ) The Rabbis say: Just as the gazelle, its legs are fleeter than any animal and any beast, so, the Land of Israel is faster to ripen its produce than all the lands. Why to that extent? The Holy One blessed be He said to Israel: ‘So that My name will be uniquely associated with you.’ “I said: You shall call Me my Father, and do not turn back from following Me” (Jeremiah 3:19), but you did not do so, but rather, “indeed, a woman has betrayed her lover” (Jeremiah 3:20). The Rabbis say: It is not written here, “her husband,” but rather, “her lover.” Just as a woman cannot rebel against her husband, but she can reject her lover – why, because there is no marriage contract between them – so the Holy One blessed be He says to Israel: ‘You did not render Me a husband but rather a lover; just as a woman betrays her lover, so “you have betrayed Me, house of Israel”’ (Jeremiah 3:20). Rabbi Yehuda ben Rabbi Simon said: If only [they were] like a woman to her lover. For as long as he gives her a wage, she obeys him; if he stops giving her wage, she says to him: ‘Was I not subservient to you only for the wage?’ So, the Holy One blessed be He said to Israel: ‘Have I withheld anything from you such that you have rejected Me?’ That is, “a woman has betrayed her lover.” Another matter: “Behold, I am sending an angel” – the Holy One blessed be He said to Israel: Had you merited, I, Myself, would have become a messenger for you just as I did for you in the wilderness, as it is stated: “The Lord was going before them by day” (Exodus 13:21). Now that you did not merit, I am passing you to a messenger, as it is stated: “Behold, I am sending an angel.”

“I appeared to Abraham” – The Holy One blessed be He said to Moses: ‘Alas for those who are lost and are not present. (An expression of loss over the deceased.) Many times I have revealed Myself to Abraham, Isaac, and Jacob as God Almighty, but I did not make known to them that My name is the Lord as I made known to you, yet they did not question My ways. I said to Abraham: “Arise, walk through the length and the breath of the land…” (Genesis 13:17). He sought to bury Sarah and did not find a place until he purchased it, and he did not question My ways. I said to Isaac: “Reside in this land… [for I will give all these lands] to you and your descendants…” (Genesis 26:3). He sought to drink water but did not find, but rather, “the shepherds of Gerar quarreled with Isaac's shepherds, [saying: The water is ours…]” (Genesis 26:20) and he did not question My ways. I said to Jacob: “The land on which you lie [I will give to you and to your descendants]” (Genesis 28:13). He sought a place to pitch his tent but did not find until he purchased one for one hundred kesita, and he did not question my ways, and did not ask Me what My name is, as you asked.’ ‘But you, at the beginning of [receiving] My mission you said to Me: What is Your name? In the end, you said: “Since I came to Pharaoh [to speak in Your name, he has harmed this people, and You did not deliver Your people]” (Exodus 5:23). Regarding that, it is stated: “I have also established My covenant…[to give them the land of Canaan…]” (Exodus 6:4), that it was given to them, as I said to them that I would give the land to them, and they did not question Me. “Moreover, I have heard the cry of the children of Israel” (Exodus 6:5) – because they did not question Me, even though Israel in that generation were not conducting themselves properly, I heard their cry because of the covenant that I had established with their ancestors.’ That is what is written: “And I have remembered My covenant” (Exodus 6:5). “Therefore say to the children of Israel: I am the Lord, and I will take you out from under the burdens of the Egyptians, and I will deliver you from their labor, and I will redeem you with an outstretched arm, and with great judgments. And I will take you to Me as a people, and I will be to you a God; and you shall know that I am the Lord your God, who brings you out from under the burdens of Egypt ” (Exodus 6:6-7). “Therefore [lakhen] say to the children of Israel” – lakhen is nothing other than the language of oath-taking, as it is stated: “Therefore [velakhen] I took an oath to the house of Eli” (I Samuel 3:14). The Holy One blessed be He took an oath that He would redeem them, so that Moses would not fear that perhaps the attribute of justice would delay their redemption. “I will take you out from under the burdens of the Egyptians…” There are four redemptions here: “I will take out…I will deliver…I will redeem…I will take,” corresponding to the four decrees that Pharaoh decreed against them. (See Shemot Rabba 1:12. The four decrees are: 1) Hard labor to build the storehouse cities, 2) Killing the newborn males, 3) Casting the newborn sons into the Nile, 4) Withholding straw from brick production.) Corresponding to them, the Sages instituted four cups on Passover eve, to fulfill what is stated: “I will raise the cup of salvation and call upon the name of God” (Psalms 116:13). “And I will bring you into the land about which I raised my hand, to give it to Abraham, to Isaac, and to Jacob; and I will give it to you as a heritage; I am the Lord” (Exodus 6:8). “And I will bring you into the land about which I raised my hand.” I will do for them what I said to your ancestors – that I would give them the Land, and they would inherit it by their [the forefathers] merit.

גור בארץ הזאת ואהיה. Isaac accepted all his difficulties with the Philistines with great forbearance. Whenever the shepherds picked a quarrel about the wells, Isaac rather moved away than to feud with them. Even when it had become obvious, after he had been expelled, that his wealth had never been obtained at the expense of the Philistines, and the king and his Chief of Staff wanted to make a treaty with him, he not only agreed but prepared a feast for them. This peace-loving trait in Isaac is something that we must use as a model for our own conduct throughout life. We must strive to overcome our natural reactions when peace is at stake.

All these three gifts are directly related to the patriarchs. The gift of Torah commenced during the lifetime of Abraham, as we know from Sanhedrin 97, in which the 6000 years designated for the history of man in this world are divided into 2000 years of Tohu, followed by 2000 years of Torah. This latter period began when the Torah reports both Abraham and Sarah as having converted people to belief in monotheism in Genesis 12,5: ואת הנפש אשר עשו בחרן. The gift of ארץ ישראל began to be real when Isaac was forbidden to leave that country even during periods of famine, and G–d explained that this was because this land was given to him and his descendants (Genesis 26,2-3).

However to fulfill that which was further said to him (Genesis 26:3), "as I will give to you and your seed, all of these lands," Scripture recounted the matter of the wells, his leaving Gerar, and that which Abimelech came to seek his friendship - as if he was the master of the land. And observe this story, and see how it indicates this concept: For behold, Scripture mentioned [that] the reason of, "And the Philistines stopped up all the wells which his father’s servants had dug in the days of his father Abraham," was in order that Issac's shepherds should not benefit from them, and go away from there from lack of water; and besides that, Abimelech told Issac, "Go away from us, for you have become far too big for us," meaning [that] due to the large quantity of his livestock, there was no room for the livestock of the land; [such that] behold, Issac left the land - but he did not distance himself from the city [of Gerar]. As he dwelt in Nachal Gerar, close to the city - and not like Rashi wrote - as since it shares the name Gerar, it appears that it was close to it. [Hence] he dwelt there against their will. Moreover, he returned and dug the wells that Abraham had dug and the Philistines had filled. And in order to govern over them more, he called them by the name his father had called them - to indicate that they were not new. Rather he would open the wells that they had already filled and call them by their names - as he did this by the power of his hand. And they also dug and found a spring of living water... and even though the shepherds of Gerar fought about this well... behold, this well nevertheless stayed with the shepherds of Issac... And they also dug another well - and even though they also fought about it, it stayed with him; and he called it Sitnah, to [mark] their hatred (sinah) towards him. Until, when they dug the third well, they did not fight about it; and he therefore called its name, Rechovot - as Issac said, "the Lord has widened (hirchiv) and made us fruitful in the land." [This] means to say, "Even though they sent me away from them, the Lord widened it for us in this land, against their will." And this is the reason for all of this story - about which Ramban did not find any purpose or glory to Issac - being written here. [However, Ramban] maneuvered to explain it by way of [its] shell [to be] about our holy and glorious Temple. But in my opinion, there is great glory to Issac [in this story], and that is why it is written here. And since Issac did all of these things with a bold heart - as if he was the master of the land - hence in his coming to Beersheba, the Lord appeared to him and promised him, "I am the Lord of Abraham, your father, do not fear." [This] means to say, "I am the One who gave Abraham your father the power to defeat the kings, and I am the One who gave you the power to act with strength; hence do not fear the men of Gerar, nor about the matter of the wells that you made - as I am with you in all that you do"...  "We did not touch you and we sent you away in peace" - meaning to say that we did not take anything from all that is yours, but we rather sent you away in peace. As there is no doubt that you are now more blessed of the Lord than when you came to our land. And that proves that you received benefit and goodness in this land, even as it was from God. And therefore, it is not fit that you do harm to the land in which you lived and were blessed.

And so that you can better master these things: You should know that God, may He be blessed, gave the Land to Israel in the merit of the three forefathers. For behold, He promised Israel through Avraham that He would give their children the Land. And likewise did He promise to Yitzchak (Genesis 26:3) and likewise to Yaakov (Genesis 28:13). And if there had not been an oath to the forefathers, the Land would not have been Israel's. So the Land is specifically connected to the forefathers, and that is why He gave it specifically to the forefathers. And likewise does Scripture show - as it stated (Leviticus 26:42), "And I will remember My covenant with Yaakov; I will remember also My covenant with Yitzchak, and also My covenant with Avraham; and the Land will I remember." He said that He would remember the Land for the sake of the forefathers; and that is because the Land is connected to the forefathers. But it would have been fitting for the verse to state, "and I will remember the Land" - meaning to say that for the sake of the forefathers, I will remember the Land. But it said, "and the Land will I remember" - meaning to say that there is a remembering of the Land, just like there is a remembering of the forefathers. And in the Midrash (Vayikra Rabba 36:5): Why does it mention the Land with them? Rabbi Shimon ben Lakish said, "There is a parable about a king who had three daughters, and a maidservant who was raising them. Every time the king was asked about the welfare of his daughters, he would say, 'Ask me about the welfare of the one raising them.'" To here [is the midrash]. And the understanding of this matter - that which it said, "and a maidservant who was raising them" - is that the virtue of the forefathers was specifically from the angle of the Land. For had there been no Land, the forefathers would not have gotten to the highest holiness. And so the Land is the one that raised them. And from this you will know that the Land is connected to the forefathers. So therefore, when it mentions the merit of the three forefathers, it also mentioned the Land with them - as they are one matter.

הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל “God brought us into the Land of Israel,” not to inherit the land or benefit from it. For this was the promise God made to be fulfilled in the company of our forefathers, (The exact meaning of this expression חברת אבותינו “the company of our forefathers,” is not clear. It appears to suggest that Israel cannot take full possession of the land of Israel until it can happen in the presence of all generations - so that both we and our forefathers are present. Does this suggest that we cannot fully possess the land until the resurrection of the dead takes place?? In the meantime we must try to seize the land so that it is no longer in the possession of the Canaanites and the other nations that would try to hold on to it. Rabbi Foa ends by quoting the talmudic idea that land cannot be stolen from its owner - therefore whatever the situation we still have possession of it even if we are not holding on to it.) as Scripture states, “I will assign all these lands to you and to your heirs.” (Gen. 26:3) Rather, God brought us there to seize hold of it so that it would no longer be called the land of Canaan; instead it would be land of Israel. Even though it is now in the hands of strangers, it is ours because land cannot be stolen. (BT Sukkah 30a-30b Baba Kama 95a In other words, even though we are not in possession of the land of Israel, it still belongs to us.)

וגם הקימותי את בריתי, "And I also maintain My covenant, etc." G'd may have added here (according to our previous commentary) that even if He had already fulfilled His covenant with the patriarchs, they still would not have become privy to the degree of revelation that Moses had already now become privy to.

את ארץ מגוריהם, "the land in which they (the patriarchs) used to sojourn." Why did the Torah not content itself with describing the land the patriarchs had lived in as "the land of Canaan?" Why did the words את ארץ מגוריהם have to be added? Perhaps the Torah wanted to make us aware that the status of being aliens (which was part of the period of 400 years G'd had spoken to Abraham about) had already commenced during the lifetime of the patriarchs. This would have a great bearing on the timing of the Exodus. Still, this would leave open why the Torah had to use the word את twice when referring to that land. Use of that word creates the impression that the land of Canaan and the land in which the patriarchs sojourned were two different countries. Perhaps the Torah wanted to include the land of the Philistines [the coastal strip including Gaza, seeing that the Philistines were not of Canaanitic descent Ed.]. I have already explained this on Genesis 26,3.

לאברהם וליצחק, to Abraham and Isaac. Check on what we have written on Genesis 26,3 that the promise G'd made to Isaac concerning inheriting the land of Israel contained an additional dimension to the promise made to Abraham. G'd promised this additional dimension also to Jacob.

In the two verses quoted above Solomon informed us of the penalty for stealing from the poor. It is well known that there are four categories of people concerning whom the Torah has expressed especial concern, asking people to be merciful towards them and not to inflict any harm upon them. They are: the poor, the orphans, the widows and the proselytes. Indeed we find that the Torah expresses a warning against discrimination against the aforesaid in one and the same verse in Deuteronomy 16,14 where we read: ושמחת בחגיך, אתה ובנך ובתך ועבדך ואמתך והלוי והגר והיתום והאלמנה אשר בשעריך. “You are to rejoice on your festival, you, your son, your daughter, your male servant and your maid servant, the proselyte, the orphan and the widow in your cities.” Our sages as quoted by Rashi comment: “these four are Mine (G’d speaking). If you will give joy to those who are Mine, I will provide joy for those that are yours.” Mention of the Levites is equivalent to mentioning the poor as the Levites have no source of income other than the generosity of the Jewish farmer. G’d Himself is their portion as we read in Numbers 18,20 אני חלקך ונחלתך, “I am your share and your inheritance.” When the Torah legislated the treatment of the poor it did so both as a positive as well as a negative commandment. It is written (Deut. 15,10) נתון תתן, “you shall surely give (repeatedly),” (15,8) “and you shall repeatedly open your hand for him (the poor).” The negative counterpart of this commandment is found side by side (15,10), לא ירע לבבך בתתך לו, “your heart must not feel bad when you give him.” We also find another basic aspect of this commandment in Deut. 15,7 לא תאמץ את לבבך ולא תקפוץ את ידך מאחיך האביון, “do not harden your heart or close your hand against your destitute brother.” Seeing that the Torah legislated against stealing altogether already in the Ten Commandments as well as in Leviticus 19, 19,13, there was no need to stress a prohibition against stealing from the poor. The instruction to give to the poor would have been sufficient to make it plain that it is forbidden to steal from the poor instead of giving to the poor. The fact that the Torah nonetheless writes words prohibiting this prompted Solomon to tell us that the penalty for stealing from the poor is far harsher than that for stealing from ordinary people. It was not Solomon’s habit to repeat commandments which have been spelled out in the Torah already and to simply repeat them in his volume משלי, Proverbs. Whenever he does so, he does so only in order to reveal an additional dimension to such a commandment. After all, who is so great that he could arrogate to himself to add to the Torah something Moses had not already thought of or been told by G’d to write down? Solomon, in common with later sages, only added “fences” to the Torah, i.e. warned against conduct which might lead to infringing Biblical commandments. This is why he said: “do not steal from the poor because he is poor,” i.e. stealing from him is so commonplace seeing that the poor is defenseless, that we must be warned not to exploit his weakness. The poor does not have protagonists such as the rich have. Everybody hates the poor and keeps his distance from him, even his relatives. This is why Solomon emphasises that the temptation to steal from the poor is great precisely “because he is poor.” Solomon therefore warns us not to think that because the poor do not have defenders of flesh and blood that they are without recourse. On the contrary, G’d Himself is their advocate and will see to it that they do not suffer because they are being exploited due to their poverty. He will go out of His way to administer punishment to anyone who steals from the poor. Contrary to the penalty for thieves who do not steal from the poor specifically, whose penalty the Torah expressed in terms of financial restitution and penal charges, someone who steals from the poor will endure chastisement of body and soul. This is the meaning of the words וקבע את קובעיהם נפש, “he will put in their places those who have tried to put the poor in their place.” The Torah warns us in many places not to disadvantage orphans and widows, i.e. כל אלמנה ויתום לא תענון, ”do not oppress any orphan or widow” (Exodus 22,21). Our sages in the Mechilta comment on this verse: “even the widow of a king (presumably wealthy and influential) is included in this commandment.” The same applies to children of a king left orphaned. The reason is that in spite of their financial resources, the state of mind of such widows and orphans is one of melancholy and they are apt to cry at the slightest provocation. It is unfortunately a fact of life that people do take advantage of orphans and widows. The Torah goes on to say: אם ענה תענה אותם.....והרגתי אתכם בחרב והיו נשיכם אלמנות ובניכם יתומים, “if indeed you will persecute them..then I will kill you and your wives will become widows and your children orphans.” The Torah conditions this harsh punishment on the assumption that the victim cried out to G’d for vengeance. Generally speaking, people faced with unfair treatment put their faith in seeking recourse from a human tribunal. The orphan and widow have no other recourse than G’d Himself. This is why G’d listens specifically to their outcries and fights their battles for them. Solomon also addresses the plight of orphans and widows in this chapter, and this is why he said (Proverbs 23,10-11) אל תסג גבול עולם, ובשדי יתומים אל תבא. כי גואלם חזק. הוא יריב את ריבם אתך. “Do not remove ancient boundary marks; do not encroach upon the field of orphans. For they have a powerful redeemer; he will fight their battles against you.” The Torah also takes up the plight of the proselytes (strangers, immigrants to the land of Israel) on many occasions For instance, we find in Exodus 22,20 וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים. “And do not taunt or oppress a stranger (convert) for you were strangers in the land of Egypt.” The Torah cites an additional reason for treating the proselyte fairly when it writes (Exodus 23,9) כי אתם ידעתם את נפש הגר, “for you are familiar with the mentality of the stranger.” Significantly, the Torah did not speak of your “knowing the stranger,” but of your being familiar with נפש הגר, the soul, the mentality of the stranger. You know that the mentality of strangers is one of feeling subdued, humbled, etc., so that his eyes are constantly turned towards G’d seeing he lacks in self-confidence. The Talmud (Baba Metzia 58) speaks of the prohibition of reminding a proselyte or even his son of his former deeds or the deeds of his father. When such a proselyte comes to study Torah one is not to say to him: “ how can the mouth which used to enjoy all manner of forbidden foods presume to qualify to study the holy Torah.” The reminder of the Torah that when the Jewish people were still enslaved in Egypt their status was not superior to the recent proselyte is an example of the Rabbinic dictum מום שבך אל תאמר לחברך, “do not speak to your fellow man about a blemish as long as you yourself are afflicted with a similar blemish.” (Baba Metzia 59). In fact we find that the righteous themselves are referred to as גרים, strangers, the expression גר being derived from גרגיר, something that has been separated from its origin. The righteous is in the habit of viewing himself as distinctive, a loner, in the sense that he is different from the majority. For instance, he does not view his residence on this earth as something other than temporary. This is what King David had in mind when he said (Psalms 119,19) “I am only a stranger on earth, do not hide Your commandments from me.” He viewed himself as a tourist who has already been invited to commence a journey though he does not know the time of departure. Seeing that he does not know when he will depart, he must accumulate provisions for his journey to guard against a sudden and unprepared departure. What do these “provisions” consist of? The observance of G’d’s commandments. This is what David meant when he asked G’d not to hide His commandments from him. We also note that all of the patriarchs have been referred to as גרים on different occasions. Avraham said of himself (Genesis 23,4) “I am a stranger or a resident stranger amongst you” when he prepared to buy a burial ground for Sarah. Yitzchak was commanded by G’d to remain in the land of Canaan during the famine, albeit as a stranger. The wording is גור בארץ הזאת, “sojourn in this land on a temporary basis” (Genesis 26,3). Yaakov is referred to as a stranger in our verse (first verse of our portion וישב) as well as in Genesis 47,4 and when he described his long stay at Lavan’s as that of a stranger in Genesis 32,5.

A Midrashic approach to our verse (Shemot Rabbah 32,2). From the words: “Here I am about to send an angel ahead of you,” we learn that G’d meant that had the Israelites been worthy He Himself would have continued to be at their head as He had been at the Exodus when the Torah testified “and the Lord Himself was walking ahead of them by day,” etc., (13,21). Now that they had proven unworthy G’d handed them over to an agent. This is the meaning of: “Here I am sending an angel ahead of you.” You will observe that as soon as the Jewish people had said כל אשר דבר ה’ נעשה ונשמע, “all that G’d has said we shall do and we shall hear (learn it)” in 24,7, G’d responded by saying: “I granted Adam eternal life for performing the single commandment I had given him not to eat from the tree of knowledge.” This is the meaning of Genesis 3,22: “here this Adam who had been just like one of Us, (i.e. immortal celestial being).” “These Jewish people who have undertaken to observe 613 of My commandments are surely entitled to eternal life!” The Midrash derives this from the words חרות על הלוחות, “freedom on the tablets” instead of reading it merely as “engraved on the Tablets” (32,16). We find a disagreement between Rabbi Yehudah and Rabbi Nechemyah in the above quoted Midrash as to the precise meaning of the word חרות if read as meaning “freedom.” Rabbi Yehudah understands it as freedom from the oppression of mortal rulers, i.e. exile, whereas Rabbi Nechemyah understands it as freedom from the authority of the angel of death. He bases this on Numbers 21, 18-19 וממדבר מתנה, וממתנה נחליאל, ומנחליאל במות, “and from the wilderness- a gift. From “the gift”- my heritage became G’d. From the heritage called G’d- elevated heights.” Rabbi Nechemyah understands the verse not as describing physical landmarks describing where the Israelites rested on the way, but as spiritual landmarks and the gradual recapture by the entire people of Adam’s spiritual stature before the sin when he had still been immortal. The progression was as follows: through the experience of marching in the desert the Israelites merited the gift (מתנה) of Torah. Through the gift of Torah they inherited a relationship to divinity אל)) forever. Through this relationship they acquired immortality. After they had said to the golden calf: “these are your gods O Israel,” they again forfeited this new-found immortality. G’d said to them: ”you followed the same foolishness that Adam was guilty of who had proven unable to resist the temptation of the tree of knowledge for more than three hours. I had said: ‘you are divine (Psalms 82,6-7)-however you will have to die like humans.” In the past you were able to experience the Holy Spirit directly through Me. From now on you will be able to experience it only through the intermediary, the angel.” This is the meaning of “here I will send My angel ahead of you.” This is reflected in what Jeremiah 3,19 had in mind when he said: “I had resolved to adopt you as My child, and I gave you a desirable land- the fairest heritage of all nations; and I thought you would surely call Me “Father,” and never cease to be loyal to Me. Instead, you have broken faith with Me, as a woman breaks faith with a paramour, O House of Israel- declares the Lord.” G’d laments the fact that the Israelite people allowed Him to interpose the Gentile nations between Himself and the Jewish people. The words איך אשיתך mean a separation being established. The word is used in that sense in Genesis 30,40: “he set a separation between each flock.” When G’d referred to the “desirable land,” ארץ חמדה, He meant that it is a land which the great men of the world (the patriarchs) expressed a desire for. Avraham had pleaded with the sons of Chet to sell him a burial plot (Genesis 23,4). G’d had told Yitzchak: “reside in this land” (Genesis 26,3). Yaakov had expressed the wish to be buried in that land and claimed to have dug it with his own hands (Genesis 50,5). The reason Jeremiah quoted G’d as referring to the land of Israel as נחלת צבי, is that just as the skin of a deer shrinks after it has been removed from its carcass so that it does not cover it anymore, so the land of Israel displays similar lack of elasticity, not being able to accommodate itself to G’d’s bountiful harvests but flowing over with it. The expression צבאות גויים, “of the hosts of the world,” is a reference to the fact that all the kings on earth expressed a desire for this land. How do we know this? We find that the city of Jericho had its own king and that the town of Ai less than three miles removed also had its own king. The kingdoms in the land of Canaan each covered very small amounts of territory. In fact if a king ruled over a vast tract of land outside of the land of Israel but did not have a small kingdom inside the boundaries of the land of Israel he was not even considered as entitled to describe himself as “king.” [Proof of the truth of this is the fact that Joshua made war against and defeated no fewer than 31 Kings all in the narrow land called “the land of Israel,” not even including the coastal areas inhabited by the Philistines. Ed.] There is an interesting comment by Rabbi Parnach in the name of Rabbi Yochanan (Tanchuma Mishpatim 17). The words spoken by Achan ben Carmi in Joshua 7,21: וארא בשלל אדרת שנער, “I have seen amongst the loot (of the city of Jericho) a cloak from Shinor.” He understands the words literally as a cloak belonging to the King of Babylon (Shinor). He considered it as so valuable that he wore it only in Jericho. When Jeremiah 3,19 continues: “I had hoped you would call Me father,” he referred to G’d thinking that seeing He had taken the Israelites out of Egypt, and split the sea for them that surely He was entitled to the respect of a father. Instead, they had made the golden calf. Considering further that G’d had provided the Israelites with all their needs in the desert, they in turn had been unfaithful to him. When the Gentile nations had become unfaithful to G’d, He had appointed agents to look after their welfare instead of doing so Himself. Similarly, with the Jews. Now that they had become unfaithful, He would appoint this angel to look after them instead of continuing to do so Himself. This then is the meaning of the words: “Here I am going to send an angel ahead of you.”

That He made with Abraham—as it says, “On that day the Lord made a covenant with Abram, saying, ‘To your offspring I assign …” (Gen 15:18). And that covenant and oath was le-Yiṣḥaq, meaning for the sake of Isaac, and not for the sake of Ishmael and the sons of Keturah. For when the text says “To your offspring”—with a covenant and an oath—it means for Isaac, as it says, “For what will be called your ‘offspring’ will be from Isaac” (Gen 21:12). The oath was at the binding of Isaac. For it says, “By Myself I swear, the Lord declares” (Gen 22:1), and He [later] said to Isaac, “and I will fulfill the oath that I swore to your father Abraham” (Gen 26:3). The same oath and covenant He then confirmed in a decree for Jacob, for Israel, as an eternal covenant; for the oath and covenant were for his special offspring, not for Esau. Isaac, after all, said to Jacob, “May He grant the blessing of Abraham to you” (Gen 28:4).

These (Ashuri: אֵֽלֶּה). In both the Hebrew and Aramaic languages. This is also found in Ezra - "these vessels" (Ashuri: אלה מָֽאנַיָּ֔א - Ezra 5:15) written as אלה, and read as אֵ֚ל – and אל and אלה are one and the same, as in "these lands" (Ashuri: הָֽאֲרָצֹ֣ת הָאֵ֔ל - Genesis 26:3). And it says "these" because they are visible to humans, although they are high.

AND CANAAN BEGOT ZIDON HIS FIRST-BORN. These were the ten (“Ten.” There are eleven children of Canaan mentioned here. Ramban will explain later in the text that one did not develop into a separate nation.) nations, sons of Canaan, whose lands were given to our father Abraham since all seed of Canaan were sold into servitude forever. These were the ones that were given to Abraham. Their names, however, changed for the most part in the days of Abraham; here they were inscribed according to the names their father called them on the days of their birth, but after they parted according to their lands and their nations, they were called by other names. (Compare Verses 15-18 here with Verses 19-21 in Chapter 15.) Perhaps they were called by the names of the land in which they settled, as we have explained. (Above, at the end of Verse 13 concerning the origin of the name Philistines.) Likewise, Se’ir the Horite (Genesis 36:20.) was so called because the name of the city was Se’ira. And there are many similar names. It may be that the Arkite and the Sinite (Verse 17 here.) did beget families but were cut off from them, and their children were, for example, the Kenite, and the Kenizzite. (Further, 15:19.) These became the heads of families, the entire nation being called by their name as was customary among the tribes of Israel. Now in His gift [of the land of Abraham, G-d] called the ten nations by the names by which they were known in the time of Abraham. (Ibid., Verses 19-21.) Proof of this, [namely, that some of the names of the sons of Canaan changed in the time of Abraham], is that the Hivite mentioned here (Verse 17 here.) is not mentioned in the gift to Abraham, (Ibid., Verses 19-21.) and yet he was among them, as it is said, And He shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations. (Deuteronomy 7:1.) So also in every place [Scripture counts the Hivite among the nations that inhabited the land of Canaan]. Now the Canaanite is counted in the gift to Abraham among his [Canaan’s] children, (As the verse states: And the Amorite and the Canaanite… . Further, 15:21.) but only ten are counted [there (Ibid., Verses 19-21.) — while eleven children of Canaan are mentioned here] — (Verses 15-18 here.) because one of his sons did not prevail like his other brothers, and so he was called together with his brother [the Hivite] by the name of his father, [thus bringing to a total of ten the number of nations whose lands were given to Abraham]. It is possible also that it was Zidon, Canaan’s first-born who was called the Canaanite together with his brother, [the eleventh son of Canaan], who did not become a nation, [thus making ten the total number of lands given to Abraham]. Do not find it difficult that the land of the Philistines was also given to Abraham — as it is written, Sojourn in this land … for unto thee, and unto thy seed, I will give all these lands (Genesis 26:3.) — and yet the Philistines were of the sons of Mitzraim [and not of Canaan]! Scripture said, Counted to the Canaanites were the five lords of the Philistines, (Joshua 13:3. Hence their lands were also given to Abraham even though the Philistines themselves were not of the seed of Canaan.) because the Philistines conquered part of the land of the Canaanites and settled thereon. And here in Scripture you will see [that the Philistines captured part of the Canaanite land], for the boundary of the Canaanite was from Sidon, as thou comest to Gerar, unto Gaza (Verse 19 here.) yet we find that these were Philistine cities, since Abimelech, king of the Philistines, was king of Gerar, (Genesis 20:2.) and Gaza belonged to the Gazites. Similarly, For Gaza one. (I Samuel 6:17. This is counted among the guilt-offerings the five Philistine cities sent along with the Ark of G-d which they were returning.) Sidon also belonged to the Philistines, for it is written, All the Zidonians will I drive out from before the children of Israel; only allot thou it unto Israel for an inheritance; (Joshua 13:6.) and again, And also what are ye to Me, O Tyre, and Zidon, and all the regions of Philistia? (Joel 4:4.) Perhaps the rest of the land of the Philistines, excluding that of these five of their lords, (Joshua 13:3.) was not given to Israel. Know that the land of Canaan with its boundaries, since it became a nation, (Exodus 9:24.) was qualified for Israel, and this was the lot of their inheritance, as it is said, When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel. (Deuteronomy 32:8.) But at the time of the dispersion of the nations, the Holy One, blessed be He, gave it to Canaan, on account of his being a servant, to keep it for Israel. This is just as a man who deposits for safe-keeping the belongings of the master’s son with his servant until such time as the son will grow up and acquire the belongings as well as the servant. I will explain this yet (Ibid., 2:23.) with the help of G-d, exalted be He.

SO ESAU DESPISED HIS BIRTHRIGHT. Who so despiseth the word shall suffer thereby. (Proverbs 13:13. Ramban’s intent in quoting this verse is to explain why it was necessary for the verse before us to say, So Esau ‘despised,’ since, as is clearly indicated in Scripture later on, Esau regretted his action and complained that he [Jacob] took my birthright. (Further, 28:36.) Scripture therefore justifies what befell Esau later on by saying here, So Esau ‘despised’ the birthright, and he who despises the word shall suffer thereby.) But, indeed, Scripture has already explained the reason that Esau consented to the sale. This was because he was in mortal danger from his hunting animals, and it was likely that he would die while his father was alive, and the birthright carried with it no distinction except after the passing of the father. So of what benefit was the birthright to him? This then is what Scripture says: And he did eat and drink, and he rose and went, and he despised, for, after having eaten and drunk, he returned to his hunt in the field which was the cause of the despising of the birthright. For there is no desire in fools (Ecclesiastes 5:3.) except to eat and drink and to fulfill their momentary desire, not giving a care for tomorrow. Now Rabbi Abraham ibn Ezra has erred here exceedingly by saying that Esau despised the birthright because he saw his father destitute of wealth. Now, [continues Ibn Ezra,] many wonder about Isaac’s poverty since Abraham left him with great wealth. But have they never seen a person who was wealthy in his younger years and became poor in his old age? An indication that Isaac was indeed poor is the fact that Isaac loved Esau because of his venison. Furthermore, had there been abundant food in his father’s house and he [Esau] “the honorable one in his sight,” (See Isaiah 43:4.) he would not have sold his birthright for pottage. Also, if his father ate savory meat every day, what reason was there for him to say to Esau, “Bring me some venison?” (See further, 27:3-4.) Why did Jacob not have costly garments as Esau had? (See ibid., Verse 15.) Why did his mother not give Jacob some silver and gold for his journey when he fled to Haran so that he had to say, And He will give me bread to eat, and a garment to put on? (Ibid., 28:20.) Why did she not send him some money — since she loved him — so that he was required to tend Laban’s flock? (All these questions indicate that Isaac was indeed poor.) The verse which states, Thus the man grew (Further, 26:13.) [in wealth], must refer to the period before he became old. Now ignorant people think that wealth is a great distinction for the righteous. Let Elijah prove the contrary. (See I Kings 17:6, where Elijah’s poverty is depicted.) These ignorant people further ask, “Why did G-d cause Isaac to lack wealth?” Perhaps they could also inform us why He caused Isaac’s vision to be diminished? And let them not dismiss me with a reply based upon a d’rash (The D’rash (Aggadic) answer is that Isaac’s eyes became dim as a result of Esau’s wives offering incense to the idols. See Rashi further, 27:1, where this is one of several reasons mentioned.) for there is indeed a secret (Interpreters of Ibn Ezra suggest that “the secret” referred to here is the fact that Isaac was a son of Abraham’s old age, and it was for this reason that his eyesight was weak.) in the matter, and we must not probe since the thoughts of G-d are deep and no man has the power to understand them. All these are Abraham ibn Ezra’s words. Now I wonder who has blinded Abraham ibn Ezra’s reasoning in this matter, causing him to say that Abraham left Isaac great wealth, and he lost it just prior to this event, [that is, the sale of the birthright], and for this reason, Esau despised the birthright, for this matter of the sale of the birthright took place when Jacob and Esau were still young, before Esau married, as Scripture tells, (And Esau was forty years old when he took to wife. (26:34).) and after the sale of the birthright, Isaac again became wealthy in the land of the Philistines until he became very great… and the Philistines were jealous of him. (Further, 26:13-14.) Following that, [according to Ibn Ezra, we must say that Isaac] again became poor, and he desired the venison of his son Esau and the savory meats. All this is laughable. Furthermore, the verse says, And it came to pass after the death of Abraham, that G-d blessed his son Isaac. (Above, 25:11.) Now the blessing refers to increase of wealth, possessions and honor, but where was His blessing if he lost the wealth of his father and became impoverished? Afterwards it says, And I will be with Thee, and I will bless thee, (Further, 26:3.) [but according to Ibn Ezra you will have to say that Isaac] became rich and then poor! And if it be true that in matters of wealth, There are righteous men unto whom it happeneth according to the work of the wicked, (Ecclesiastes 8:14.) this does not apply to those righteous men who have been expressly blessed by the Holy One, blessed be He, since the blessing of the Eternal maketh rich, and no sorrow is added thereto. (Proverbs 10:22.) Rather, the patriarchs all were as kings before whom kings of the nations came and with whom they made covenants. Now it is written concerning Isaac and Abimelech, And they swore one to another. (Further, 26:31.) But if Isaac had suffered bad fortune and lost his father’s wealth, how did [Abimelech, King of the Philistines, and Phichol, the head of his army], say, we saw plainly that the Eternal was with thee, (Ibid., Verse 28.) when he was already in financial difficulty? Rather, Esau’s disdain of the birthright was due to his brutal nature. It is possible that the law of double portion to which the firstborn is entitled according to the statutes of the Torah (Deuteronomy 21:17.) was not in effect in ancient times. (That is, in the time of the patriarchs.) [At that time the birthright] was only a matter of inheriting the pre-eminence of the father and his authority so that he [the firstborn] would receive honor and distinction in relation to his younger brother. It is for this reason that Esau said to Isaac, I am thy son, thy firstborn, (Further, 27:32.) meaning to say that he is the firstborn who deserves to be blessed. Similarly, [Joseph said to his father, Jacob], For this is the firstborn; put thy hand upon his head, (Ibid., 48:18.) thereby meaning that Jacob should give him precedence in the blessing. Perhaps the firstborn also took slightly more of the inheritance since the law of double portion is an innovation of the statutes of the Torah. (Thus even in ancient times it was customary that the firstborn inherit more than one share. However, the Torah established his portion to be two shares. This interpretation differs from Ramban’s original thesis that the firstborn originally had no preference whatever in inheritance, and that the Torah instituted this law.) And as for the venison in his mouth which Isaac desired so strongly, this is in keeping with the custom of princes and kings. They prefer venison above all food, and out of fear, all nations bring them gifts of venison. Esau flattered his father by bringing him all the venison so that he may always eat of it to his heart’s content, (Ramban thus explains Isaac’s desire for venison without postulating Isaac’s poverty as Ibn Ezra did.) and the love of a father for his firstborn is easily understood. As for Isaac’s saying that he would bless Esau after he had prepared the savory meats for him, that was not a reward or a recompense for the food. Instead, he wanted to derive some benefit from him so that his very soul would be bound up in his at the time that he brought him the food so that he would then bless him with a complete desire and a perfect will. Perhaps Isaac discerned in himself that following the meal his soul would be delighted and joyous, and then the Ruach Hakodesh (“The holy spirit.” The expression refers to a degree of prophecy. See Moreh Nebuchim, II, 45 (2).) would come upon him, [as was the case with Elisha the prophet, who said], ‘But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Eternal came upon him. (II Kings 3:15.) And as for not giving wealth to Jacob, that was [not due to Isaac’s poverty but rather] because Jacob was fleeing for his life. He left the country alone without his brother’s knowledge, and had he been given along wealth, servants and camels, they would have increased his enemies’ jealousy and resulted in their ambushing him and killing him. Our Rabbis do indeed say that Jacob was robbed [at the outset of his journey (Bereshith Rabbah 68:2. Thus another difficulty tending to favor Ibn Ezra’s thesis that Isaac was poverty stricken is resolved.) of whatever possessions he had]. And who has told Rabbi Abraham ibn Ezra that Jacob had no costly garments, fine linen and silk and embroidered robes? (Ezekiel 16:13.) Rather, Scripture states that when going to the field to hunt, Esau would change his garments for his hunting clothes, and due to the fact that [because of his dim eyesight], Isaac always touched his son and his clothes with his hands, Rebekah clothed Jacob with them lest he recognize him by his clothes. You see that this is precisely what Isaac did: And he smelled the odor of his garments (Further, 27:27.) because he had put them among calamus and cinnamon, even as it is written, Myrrh and aloes, and cassia are all thy garments. (Psalms 45:9.) The spices grew in the Land of Israel, and it is for this reason that Isaac said, The odor of my son is as the odor of a field. (Further, 27:27.) Because he was a man of the field (See above, Verse 27.) his garments had the odor of the field or that of the blossoms of the trees, just as our Rabbis explained it: As the odor of a field (Further, 27:27.) of apples. (Taanith 29b.) And as for the question raised above concerning the quality of Isaac’s lack of vision, it is a question raised by the ignorant, for if (Further in the text Ramban suggests that Isaac’s dim vision was a natural result of his old age. Hence he writes here: “If it was brought about.”) it was brought about especially by G-d, it was in order that Isaac bless Jacob, this being the purport of the verse, And it came to pass, that when Isaac was old, and his eyes were dim, he called Esau. (Further, 27:1.) And in line with the natural meaning of Scripture, this was but a manifestation of old age, the explanation of the verse being as follows: And it came to pass, that when Isaac was old, and his eyes were dim in his old age, he called Esau. Now of Jacob himself it is said later on, Now the eyes of Israel were dim for age, so that he could not see. (Ibid., 48:10.) Of Achiyah the Shilonite it is also written, Now Achiyah could not see; for his eyes were set by reason of his age, (I Kings 14:4.) and concerning Moses our teacher it is related with wonder that his eye was not dim. (Deuteronomy 34:7.)

כי קרוב הוא, and G’d feared that when faced with the need to conduct battles they would appoint an alternate leader in order to return to Egypt and submit to the Egyptians. We know that the Israelites tried to do this several times whenever they felt frustrated. (Examples are Numbers 14,3, Numbers 11,5) The disgruntled Israelites on such occasions “suddenly remembered” how good they had it in Egypt, citing the fish they ate for free, etc., as examples of their having been better off in Egypt. In light of what happened, although the Israelites did not have to face the armed might of the Philistines, G’d’s foresight in not leading them on that route seems extremely understandable. As a result of such considerations we find ויסב את העם דרך המדבר, that G’d made the Israelites take a much longer route in the direction of the Sea of Reeds. Moses described that had the Israelites traveled a straight path from their point of departure the whole journey would not have required more than 11 days. (Deuteronomy 1,2). Proof that the route to Egypt via the land of the Philistines is the shortest and most traveled route is furnished by Yitzchok’s declared intention to move to Egypt on account of the famine in the land of Canaan if G’d had not ordered him to stay in that land and he settled in the land of the Philistines while already on the way to Egypt (Genesis 26,3-6).

As a result of such considerations we find ויסב את העם דרך המדבר, that G’d made the Israelites take a much longer route in the direction of the Sea of Reeds. Moses described that had the Israelites traveled a straight path from their point of departure the whole journey would not have required more than 11 days. (Deuteronomy 1,2). Proof that the route to Egypt via the land of the Philistines is the shortest and most traveled route is furnished by Yitzchok’s declared intention to move to Egypt on account of the famine in the land of Canaan if G’d had not ordered him to stay in that land and he settled in the land of the Philistines while already on the way to Egypt (Genesis 26,3-6).

נשבע לאבתיך WHICH HE SWORE UNTO THY FATHERS — In the case of Abraham it says, (Genesis 15:18) “On that day the Lord made a covenant with Abram [saying, To thy seed I will give this land]”; in the case of Isaac it says, (Genesis 26:3) “Sojourn in this land … [for to thee and to thy seed I will give all these countries]”; and in the case of Jacob it says, (Genesis 28:13) “the land wheron thou liest [to thee will I give it and to thy seed]” (Mekhilta).

אשר נשבעת להם בך TO WHOM THOU SWAREST BY THINE OWN SELF — Thou didst not swear to them by a thing which is perishable — neither by the heavens nor by the earth, nor by the mountains, nor by the hills — but by Thy very Self, Who endurest forever and Whose oath endures for ever. For it is stated that God said to Abraham, (Genesis 22:16, 17) “By Myself have I sworn saith the Lord … [I will greatly multiply thy seed]”; to Isaac it was said, (Genesis 26:3, 4) “and I will perform the oath which I sware by Myself unto Abraham thy father … [and I will multiply thy seed]”; and to Jacob it was said, (Genesis 35:11) “I am God Almighty, be fruitful and multiply”; thus to him also God swore by Himself — by God Almighty (Shemot Rabbah 44:23).

לתת להם את ארץ כנען TO GIVE THEM THE LAND OF CANAAN — Of Abraham it is stated in the chapter that contains the commandment of the Circumcision, (Genesis 17:1, and 17:8) “[The Lord appeared to Abraham and said unto him], I am God Almighty etc., and I will give to thee and to thy seed after thee the land of thy sojourning”. Of Isaac it is stated, (Genesis 26:3) “[The Lord appeared unto him and said], For unto thee and unto thy seed I will give all these countries, and I will establish the oath which I sware unto Abraham, thy father”, and that oath here referred to which I sware to Abraham I uttered by the name of God Almighty. Of Jacob it is stated, (Genesis 35:9, 11, 12) “[And God appeared unto Jacob … and God said unto him], I am God Almighty; be fruitful and multiply, … the land which I gave [Abraham and Isaac to thee I will give it] etc.” So you see that I made certain vows to them and I have not yet fulfilled them.

בארץ לא להם IN A LAND THAT IS NOT THEIRS — It does not say here in the land of Egypt but in a land that is not theirs; for soon after Isaac was born it states, (Genesis 21:34) “And Abraham sojourned (ויגר) [in the land of the Philistines]”; in regard to Isaac it is said, (Genesis 26:3) “Sojourn (גור) in this land (Canaan)”, and of Jacob Scripture states, (Psalms 105:23) “Jacob sojourned (גר) in the land of Ham”, whilst of his sons it is said, (Genesis 47:4) “To sojourn (לגור) in the land (of Egypt) have we come”.

עד תאות גבעות עולם EVEN TO THE BOUNDARIES OF THE EVERLASTING HILLS — Because my blessings have prevailed, extending to the very ends of the bounds of the everlasting hills, for He gave me a blessing that bursts all bounds, one that has no limits, that reaches even unto the four corners of the world, as it is stated, (Genesis 28:14) “[God said to Jacob] and thou shalt spread abroad to the West and to the East [and to the North and to the South]”, an unqualified promise that was made neither to Abraham nor to Isaac. For to Abraham He said, (Genesis 13:14) “Lift up thine eyes and look northwards etc. … for all the land which thou seest to thee will I give it”, and He showed him only the Land of Israel. To Isaac He said, (Genesis 26:3) “for unto thee and unto thy seed will I give all these lands, and I will establish the oath [which I swore unto Abraham thy father]”. It is to this that Isaiah alludes when he said, (Isaiah 58:14) “And I will feed thee with the heritage of Jacob thy father” (Shabbat 118b), and he did not say, “with the heritage promised to Abraham”.

One might object to Yitzchak’s lack of awareness as dangerous: By not taking a proactive and engaged approach to the world, one would expect that Yitzchak would not fare very well – especially from his vulnerable position as a stranger in the land. Yet surprisingly, even as Yitzchak does not devote much energy to his physical well-being, the world seems to treat him with kid gloves (his near-sacrifice on the altar notwithstanding). Divine providence keeps Yitzchak from enduring his father’s and his son’s worst experiences. When in the same situation as his father (i.e., with Avimelech), Yitzchak does not have his wife taken away from him. When Yitzchak thinks of going down to Egypt, God appears to him to prevent him from doing so, telling him that there is no need for him to go into exile (Bereshit 26:2–3). In contrast, when Yaakov contemplates going to Egypt, God appears to him and tells him that he can go (Bereshit 46:3–4). Finally, as opposed to both his father and his son, circumstances do not lead to Yitzchak’s marrying more than one woman, which created major difficulties for both Avraham and Yaakov. Strangely enough, God not only allows for, but seems to encourage, Yitzchak’s lack of interest in the world. As a result, even without possessing the worldly cleverness and engagement of Avraham and Yaakov, Yitzchak comes out of difficult predicaments smelling like a rose.

Moreover, when it comes to basic physical needs and survival, Yitzchak simply does not seem to expend a great amount of energy. For example, the famous Renaissance-era Italian commentator R. Ovadia Sforno observes that Yitzchak allowed his sons to reach the very mature age of forty without taking an interest in their marital plans or lack thereof (Sforno on Bereshit 26:34) – in startling contrast to Avraham’s detailed concern for finding a spouse for Yitzchak. While his father was very concerned with marriage, Yitzchak himself was also curiously absent in the selection of his own wife. (An alternative explanation for this can be based on our suggestion of the strained relationship between Avraham and Yitzchak (see Chapter 2, p. 45, note 5 in the printed edition). While such an explanation could explain Avraham’s reticence to involve Yitzchak in the process, it fails to explain Yitzchak’s complete passivity in the whole affair. Moreover, the explanation here in this chapter fits into a clear pattern that runs through many of Yitzchak’s interactions with the mundane world. A third explanation that might be offered is that God apparently did not want Yitzchak to leave Eretz Yisrael. This, however, does not appear to be the reason for his not going, as the text seems to indicate that Yitzchak himself was not aware of this proscription until later (Bereshit 26:2–3). Yitzchak, then, with regard to himself or to his sons, does not seem to be particularly preoccupied with the concept of marriage at all.)

Who accumulates words against him, etc. The word גרו is missing an alef, as if it said אוגרו (accumulates). Similarly, the phrase (v. 17) לא תגורו is like לא תאגרו. We should not say, as it apparently seems, that the term גרו is like the phrase (Vayikra 24:16) כגר כאזרח (as a resident or citizen). For if so, why is the letter vav of גרו necessary? However, there is a difficulty with this explanation, for then גרו is missing an aleph. Therefore, Rashi says: Another explanation — between his co-dweller, etc. According to this, גרו means “dwelling,” as in the verse (Bereishis 26:3), “Dwell (גור) in this land.” But, with the second explanation alone, there is also a difficulty: The verse should explicitly say כירו (his range). Therefore, both explanations are needed.

והעוים היושבים בחצרים עד עשזה, “as well as the Avites who dwelled as far south as Gaza.” Nachmanides explains that all these details are provided by Moses to show that although the Caphtorim are not part of the 7 Canaanite nations G’d promised the descendants of Avraham, seeing that they had settled in the coastal plain only after having expelled the Avites, a Canaanite tribe, when the Israelites later on occupied those lands this was quite legal. Further more, in Genesis 26,3 G’d confirmed the fact that the land of the Philistines was included in the Holy Land, as Yitzchok was in the land of the Philistines at the time when G’d promised him ”these lands.” Name changes by people who had supplanted others were historically quite frequent, and Bereshit Rabbah 26,7 mentions in particular that the Chivi, as we mentioned a name analogous to נחש, snake, was so- called as these people were experts in what roots were safe to eat and which not, something extremely important to snakes which had been condemned by G’d to eat עפר, things growing directly in the earth. Moreover, in certain parts of the galil the word עוי was used interchangeably with chivi. Moses concludes by informing us that at that time all these lands were occupied by the Chivi, part of which used to belong to the descendants of Esau. Bereshit Rabbah identifies the Avim with the Refa-im, speaking also about the gift promised by G’d to Avraham, seeing that no mention is made by Moses here of the Chivi, it is logical that the Refa-im replace that tribe in Moses’ recital here. This also seems to be born out when Moses in Deut. 7,1 speaks of seven nations G’d will fling out of the land and replace them with the Israelites, and six of the seven are identical with the names mentioned by G’d when He promised the land to the Israelites, the seventh, the Chivi, not having been included in the list in Genesis 15,19-21 where the Refa-im, apparently is meant to be identical with the Chivi. If not that, the “Chivi” might be either one of the three other tribes mentioned in that promise and none of the others, i.e. the Keyni, K’nizi, or Kadmoni. Our sages claim that Israel never inherited the lands of the three last mentioned tribes, and that this will be fulfilled only after the coming of the Messiah. If that is factual, there can be no question but that the “Chivi” is identical with the Refa-im in the promise to Avraham in chapter 15 of Genesis. The latter (Chivi) was the 6th of the sons of Canaan. (Genesis 10,17) His father had called him “Chivi.” However in the days of Avraham, over 200 years later, his descendants were known as Refa-im. Personally, I feel that Chivi was a nickname, based on his familiarity with the various plants and their roots, as I mentioned earlier. The word רפאים is also used in Scripture as describing things buried underground, as we know from Job 26,5 הרפאים יחוללו מתחת מים ושוכניהם, “are dead things formed beneath the water and the inhabitants thereof?” Or, Isaiah 26,19 וארץ רפאים תפיל, “you make the land cast out the dead.” The children of the Chivi increased drastically, and when the Canaanites eventually took possession of the land now known as the land of Canaan, the family of the Chivi grabbed a major share of that land. All these names describe in one way or another the sixth son of Canaan, Chivi. Since at the time of Avraham the tribe was known as Refa-im, G’d referred to that tribe by the name known to Avraham. Moses, here, refers to it by its original name. Some of these lands had been known as the land of the Chorim, etc. At any rate, at the time of Moses the lands formerly belonging to the Refa-im had already been parceled out to other tribes/nations and their names had been changed. Seeing that some of the lands promised to Avraham were not included in the lands that Israel was about to invade and conquer, Moses had to identify which lands were still forbidden to the Israelites to invade. Hence we have the references to the Eymim, the Bney Ammon, etc. On the other hand, lands that on the face of it had no connection to the Canaanites, such as the regions occupied by the Philistines, or the Caphtorim, were mentioned in order that we know that the people dwelling in them had themselves been interlopers. Let us now turn to Rashi’s explanation that the Avim were descendants of the Philistines, seeing that they are lumped together in the Book of Joshua, 13,3 and that the Israelites at this time were unable to dispossess them on account of the oath given by Avraham to Avimelech in Genesis 21,23 (which spanned 4 generations) Seeing that the Philistines there had been replaced by the Caphtorim, Avraham’s oath no longer applied. Nachmanides challenges this interpretation by Rashi, claiming that the Avim have not been included under the heading of the Philistines, as in the quotation from Joshua the five leaders of the Philistines are mentioned first, without any mention of the Avim; only subsequently are the Avim listed as a separate nation. [Presumably, Nachmanides’ argument is based on the fact that the verse begins mentioning that there were only 5 such leaders of the Philistines, so that anyone mentioned after those five have been named is not included. Ed.] Furthermore, assuming that the land of the Avim had become permitted to the Israelites because they were not the original inhabitants there but had been replaced already by a previous invading force by the Caphtorim, who permitted the lands of the Philistines? [We know they had been there at the time of Avraham and at the time of Moses. Ed.] What reason was there that the lands of the Philistines should ever become part of the land of Israel so that Avimelech had felt threatened and asked Avraham for a non-aggression pact covering the next four generations? After all, the Philistines did not belong to the seven Canaanite tribes whose land G’d had promised to Avraham? The Philistines are after all descended from Mitzrayim, the second son of Cham, not of Canaan his fourth son! In light of all the above the true historical facts are that the Philistines as well as the Caphtorim had invaded and captured some of the lands previously occupied by the Canaanites, else how come Avimelech was King in Gerar, a territory at one time belonging to the Canaanites? The Philistines as well as the Caphtorim expanded southwards in the coastal plain and conquered Gaza, Ashkelon, Gat and Ekron from the Cananites. This made it legal for the Israelites to occupy lands that had been illegally acquired by its residents. Those lands, according to G’d’s promise to Avraham, had been intended as their ancestral heritage. As it happened, the Israelites did not actually conquer that coastal plain until long after the time frame provided for in Avraham’s oath to Avimelech had expired. Three generations of Philistines had already died before Joshua began his conquest of the land of Canaan.

וכנען ילד את צידון בכורו, “and Canaan sired Tzidon his firstborn.” These (following) ten nations (Canaanites) are all the ones that G’d promised Avraham that his descendants would inherit or dispossess. (Genesis 15,19-21) This is all based on the fact that all of Canaan’s descendants had been condemned to be slaves, forever. However, some of them had changed their names by the time Avraham appeared on the scene of history. At this point the Torah called them by the names given to them by their father at the time they were born. Once they had grown up, moved away from home and founded nations their names changed. Perhaps they adopted the name of the country in which they dwelled, just as the Egyptians called themselves Mitzrim, a derivative of the name Mitzrayim, the land they lived in. It is also possible that those sons that did not become founders of separate nations retained the names given to them at birth, whereas the others changed their names, or their descendants changed their names. Tzidon would be a case in point. He is called a Canaanite as he did not develop into a separate nation and adopted the name of his country. When the Torah had clearly described the land of the Philistines as being part of the land of Israel, although the Philistines had descended from Mitzrayim and not from Canaan, this is no counter argument. At the time when G’d described the land of the Philistines as part of the land He would give to his descendants, (Genesis 26,3 where G’d referred in his prophecy to Yitzchok that He had already sworn that land to his father‘s descendants) the Canaanites had already conquered that part of the land from their original owners. It is quite possible that the Israelites did not inherit more than the 5 principalities that had been inhabited by the 5 Philistine cities mentioned in Joshua It is important to realize that the land of Canaan, ever since the people on it became a nation, had been slated to become Israel’s. This is the חבל נחלתם of which Moses had spoken already in Deuteronomy At the time when G’d scattered the people of the earth, at the time when the tower was destroyed, He allocated that strip of land to the Canaanites on a “temporary” lease. The Canaanites’ function during the hundreds of years before the Israelites conquered that land had been to serve as caretakers on behalf of the Israelites, a task not uncommon for slaves to perform for absentee owners. The Israelites during that period need to be viewed as not yet having come of age to take over their inheritance. [although the author does not mention it, this commentary has been almost literally copied from Nachmanides. Ed.]

It seems that Jacob did not travel to Egypt intending to remain there. He planned to see Joseph and immediately return to Canaan for he had no desire to settle there. His only desire was to be in the Promised Land with his offspring with the hope of eventually inheriting it, as God promised. When the brothers came and told him that Joseph was alive and ruling over the Egypt and described Joseph’s great honor and glory as they were instructed to do, “You shall tell my father of all my glory in Egypt and of all that you have seen,” (Gen. 45:13) Jacob then answered, “Enough! My son, Joseph, is still alive.” (Gen. 45:28) Jacob was saying, “I don’t care about Joseph’s position or the greatness of which you speak. Since he is alive, I must go and see him before I die. I will go by myself and return immediately.” But Isaac was in doubt whether God approved of him leaving Canaan and entering the iron cauldron of Egypt, especially since God had refused to allow Isaac to leave Canaan in a time of famine, “Do not go down to Egypt; stay in this land and I will be with you and bless you and to your offspring I will give this land.” (Gen. 26:2-3) He was also afraid that he might die while he was in Egypt. These fears and doubts were in his heart when he arrived at Beersheba. He was not on his way to Egypt when he came there; rather he came to Beersheba because it was a place of prayer and supplication to God. He came to find out what he should do. He offered sacrifices to the God of his father since this place was special to Isaac and God had prevented Isaac from going to Egypt. God answered him in a dream. God calls to him, “Jacob, Jacob.” It is my thought that with this double language, God comes to tell him that the promise that God made was to Jacob the individual and to Jacob, the nation who are also called by this name. God offers two teachings, one to the person and one to the people. Speaking to Jacob, our forefather, he says, “Fear not to go down to Egypt.” That is, “Even though I prevented Isaac, from going to Egypt, I am permitting you to go. Do not think you are any different to me. I was the God of your father and I am the One who says to you, ‘Fear not to go down to Egypt;’” “I am the Lord, I am no different.” The only difference according to the Kabbalists is that Isaac was never allowed to go to Egypt; this was not the case for Jacob.

I said to Isaac: “Sojourn in this land, and I will be with you and will bless you” (Genesis 26:3). His servants sought water to drink and they did not find it until they started a quarrel, as it is stated: “And the herdsmen of Gerar quarreled with Isaac’s herdsmen saying: The water is ours” (Genesis 26:20), and he did not question My attributes.

on the inheritance of Jacob your father, as the mouth of God has spoken” (Isaiah 58:13–14). The reward for delighting in Shabbat is specifically the portion of Jacob. Not that of Abraham, about whom it is written, “Rise, walk through the land through its length and its width because I have given it to you” (Genesis 13:17), i.e., only this land alone in its borders. And not that of Isaac, about whom it is written, “Dwell in this land and I will be with you and I will bless you because I will give all of these lands to you and your offspring” (Genesis 26:3), meaning these lands and no others. Rather, that of Jacob, about whom it is written, “And your offspring will be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south, and all of the families of the land will be blessed through you and your offspring” (Genesis 28:14). There are no boundaries for Jacob’s portion.

Stay temporarily in this land and I will be with you and bless you [My Word will be your support and I will bless you], for to you and your descendants I will give all these lands. I will [thus] keep the oath that I swore to Avraham, your father.

sojourn in the land, and My Word shall be for thy help, and I will bless thee; for to the end to thy sons will I give all these lands, and I will establish the covenant which I have covenanted with Abraham thy father.

הארצות האל, “these lands;” this was to make plain that the lands over which the King of the Philistines ruled at that time were included in the land G-d had promised to the descendants of Avraham. Our author had already explained this in his commentary on Genesis 22,1.

The word: האל, is an allusion to the 31 Kings Joshua would defeat and whose lands he would conquer after Moses’ death.

והתברכו בזרעך, “and through your descendants will be blessed;” Rabbi Yoseph son of Tuviah said: “through your descendants all the nations of the world will receive genetic input.” As we learned in the Mishnah (Sotah 43) אחד המבריך ואחד המרכיב, it does not matter whether he bends or grafts the vine.

והרבתי...ונתתי לך לזרעך, for them it will be an outright gift as they will not only dwell there but will expel the gentiles from this land. The word זרעך is intended to apply to the descendants of Yaakov, seeing that this is the only seed common to Avraham, Yitzchok, and Yaakov. והתברכו, I have explained this on 23,18.

והתברכו בזרעך AND IN THY SEED SHALL BLESS THEMSELVES — A man will say to his son, “May your seed be as the seed of Isaac”. Such is the meaning of this phrase wherever it occurs in the entire Scriptures. The following passage is that from which this meaning may be derived for all such passages: (48:20) “By thee shall all Israel bless their children saying, “May God make thee [as Ephraim and Manasseh]”. So, too, in the case of a curse do we find a similar idea: (Numbers 5:27) “And the woman shall become a curse”, meaning that one who curses his enemy will say “May you be like such and such a woman”. Similar, also, is (Isaiah 65:15) “And ye shall leave your name for a curse unto mine elect”, meaning that one who takes an oath will say “May I be like such-and-such a person if I have really done so-and-so”.

A man will say to his son, “May your children be like the children of Yitzchok.” Rashi is explaining that the nations will receive oral blessings [from one another], not that they will become blessed because your children [are a source of blessing for them]. For then it should say והתברכו מזרעך.

And I will multiply your descendants like the stars of the heavens, and I will give to your descendants all these lands; and all the nations of the earth shall be blessed through your descendants.

Similarly, our patriarch Yitzḥak was told: I will make your descendants as numerous as the stars of heaven, and give to your descendants all these lands, so that all the nations of the earth shall bless themselves by your offspring. (ibid., 26:4)

Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13) (Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well.) – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people. Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty. (Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160. The two sums together equal 930.) From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver? It is because he gave him six mitzvot, (The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts.) as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7) (The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6).) , and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7). Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world. “Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4). Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13). (Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520. Mizrak eḥad kesef is “one silver basin.”) Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark. At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin (In the word mizrak.) and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3). “Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman. The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty. (This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir. The reference is to seventy verses and gallows fifty cubits high.) Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred. (It means in that verse that they will be important. See Targum Onkelos on the verse.) Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation. (Each of them was seventy years old when he begot his first child.) Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival, (Sukkot and Shemini Atzeret.) Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy. Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4). “Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person; (See Kohelet Rabba 7 (verse 19).) and corresponds to the ten “generations [toledot]” (Genesis 6:9) (Toledot appears ten times in reference to people in the Torah.) in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14). “Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices. Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices. “And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense. It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39). “One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17). “One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah. (Since the Torah is being compared to rain which is critical for the existence of the world.) Another matter: Why did they sacrifice three species as a burnt offering? It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering? It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth (A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement.) , just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering? It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water. And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter (That the fire ascends.) is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared. “And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6). (See Yalkut Shimoni, I Chronicles 10:74.) “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits. Alternatively, it corresponds to five senses and five perceptions. (These are the matters perceived by the senses.) “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one. “This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days. Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).

Another interpretation (of Lev. 26:3, 4, 14, 19:) IF YOU WALK IN MY STATUTES…, THEN I WILL GIVE YOU YOUR RAINS IN THEIR SEASON…. BUT IF YOU DO NOT HEED ME…. I WILL MAKE YOUR HEAVENS LIKE IRON. It also says so (in Hag. 1:10): FOR THAT REASON THE HEAVENS OVER YOU HAVE WITHHELD DEW, AND THE EARTH HAS WITHHELD ITS PRODUCE. Because of your sins, the nations are also afflicted. R. Joshua ben Levi said: If the nations had known that, when Israel sinned, they also would be afflicted, they would have raised two armies (Gk.: stratiai.) in order to keep each and every person of Israel [from sinning. (The bracketed portion continues to the end of the section. Since the passage is lacking in Buber’s main Oxford ms., he has drawn on Codex Vaticanus Ebr. 34.) However, it was not enough for the nations that they were not watching over Israel, but in addition they stopped them from < fulfilling > the commandments. Thus because Israel sins, all the whole world is afflicted, as stated (in Hag. 1:10): FOR THAT REASON THE HEAVENS OVER YOU HAVE WITHHELD DEW. But if < the Israelites > do not sin, all the world is blessed on their account, as stated (in Gen. 26:4): AND THROUGH YOUR SEED SHALL ALL THE NATIONS OF THE EARTH BE BLESSED. The Holy One said to Moses (in Exod. 20:19–20 [22–23]): YOU YOURSELVES HAVE SEEN THAT I SPOKE WITH YOU FROM THE HEAVENS. ALONG WITH ME YOU SHALL NOT MAKE GODS OF SILVER, NOR SHALL YOU MAKE FOR YOURSELVES GODS OF GOLD. So if you sin and pray to me, I will not answer you, as stated (in Zech. 7:13): AND IT CAME TO PASS THAT, AS {I} [HE] CALLED, AND THEY DID NOT HEED; SO LET THEM CALL, AND I WILL NOT HEED, SAYS THE LORD OF HOSTS. Therefore (according to Exod. 20:20 [23]): ALONG WITH ME YOU SHALL NOT MAKE GODS OF SILVER….]

(Lev. 26:3:) “If you walk in My statutes….” This text is related (to Hos. 9:17), “My God will reject them because they did not heed Him….” The Holy One, blessed be He, said, “I have said that you would be set in security, as stated (in Amos 9:15), ‘And when I plant them in their land, [they shall never again be uprooted]….’ When? (Lev.: 26:3, 5:) ‘If you walk in My statutes […] You shall eat your fill of bread.’ But you did not so act.” Instead (according to II Kings 17:9), “The Children of Israel attributed things which were not right to the Lord.” [So] I have also set upon you things which I did not write in My Torah. [It is so stated] (in Deut. 28:61), “Moreover [the Lord will bring upon you] every disease and every plague which is not written [in this book of the Torah].” Now what were the “things they attributed, which were not right to the Lord?” As Isaiah said (in Is. 1:4), “They have forsaken the Lord […];” do not say, “They have forsaken ('zbw) [Me],” but “They,” as it were, “have made me worth forsaking ('yzbw) (i.e., caused me to be cruel).” Now I was called (in Exod. 34:6), “The Lord, the Lord, a merciful and gracious God.” But through their sins, they have made Me cruel and changed My trait of mercy to cruelty, as stated (in Lam. 2:5), “The Lord has become like an enemy, He swallowed Israel.” It also says (in Is. 63:10), “But they rebelled, and grieved His holy spirit; then He became their enemy, and Himself made war against them.” Therefore, Hosea said, “Who has brought this about for you? [It was] because you did not heed Him, (in Hos. 9:17), ‘My God will reject them because they did not heed Him.’” It is also written (in Deut. 28:65), “And among those nations you shall find no peace. Another interpretation (of Lev. 26:3, 4, 14, 19) “If you walk in My statutes…, then I will give you your rains in their season…. But if you do not heed Me…. I will make your heavens like iron”: It also says so (in Hag. 1:10), “For that reason the heavens over you have withheld dew, and the earth has withheld its produce.” Because of your sins, the nations are also afflicted. R. Joshua ben Levi said, “If the nations had known that they are afflicted because of the sins of Israel, they would have raised two armies (Gk.: stratiai.) to guard each and every person of Israel in order that they keep the Torah and not sin. However, it was not enough for the nations that they were not watching over Israel, but in addition they stopped them from [fulfilling] the commandments.” As when Israel sins, all the whole world is afflicted, as stated (in Hag. 1:10), “For that reason the heavens over you have withheld dew.” But if [the Israelites] do not sin, all the world is blessed on their account, as stated (in Gen. 26:4), “and through your seed shall all the nations of the earth be blessed.” The Holy One, blessed be He, said to Moses (in Exod. 20:19-20), “You yourselves have seen that I spoke with you from the heavens. Along with Me you shall not make gods of silver, nor shall you make for yourselves gods of gold.” So if you sin [and pray to me], I will not answer you, as stated (in Zech. 7:13), “And it came to pass that, as He called, and they did not heed; ‘So let them call, and I will not heed,’ [says the Lord of hosts].” Therefore (according to Exod. 20:20), “Along with Me you shall not make gods of silver.”

(Devarim 1:11) "May the L-rd, the G-d of your fathers, add to you, such as you, a thousand times!" They said to him: Our teacher, Moses, we do not want you to bless us. The Holy One Blessed be He promised Abraham our father (Bereshith 22:17) "… and multiply, will I multiply your seed as the stars of the heavens, and I will make your seed like the sand on the seashore" — and you set a limit to our blessing! He answered: This is my (blessing). An analogy: A king had many possessions and a young son, and he (the king) had to go abroad. He said: If I leave my possessions in the hand of my son, he will squander them. So saying, he appointed a caretaker (for his possessions) until his son would grow up and he (the caretaker) gave him (his son) enough of his own for his sustenance — whereupon the son cried: Is this all the silver and gold that my father has left me? And the caretaker: Everything I have given you is mine. What your father left for you is in keeping for you. Thus did Moses say to Israel: "May the L-rd, the G-d of your fathers, add to you, such as you, a thousand times." This is my (blessing to you). As far as yours is concerned, (Ibid.)_ "and may He bless you as He spoke to you" — as the sand of the seas, and the dust of the earth, and as the fish of the ocean, and as the stars of the heavens, in abundance.

"cities great and fortified in heaven": R. Shimon b. Gamliel says: Scripture (here) speaks hyperbolically, as it does in (Ibid. 9:1) "Hear, O Israel, you are crossing over the Jordan this day." But when the Holy One Blessed be He says to our father Abraham (Bereshith 26:4) "And I will multiply your seed as the stars of heaven," and (Ibid. 13:16) "I will make your seed as the dust of the earth, so that if a man can number the dust of the earth, so will your seed be numbered" — this is not hyperbole. (Devarim, Ibid.)

"and He will grant you mercy and multiply you." R. Gamliel Berebbi says: All who are merciful to others are accorded mercy by Heaven.

We need to appreciate that the name יעקב is in fact ישראל. The name יעקב alludes to an exalted position on earth, i.e. in this world; it reflects observance of Torah in this world, not expecting to be rewarded in this world, but being content היום, לעשותו, מחל לקבל שכרם, as we have explained earlier. The name ישראל is the direct outcome of יעקב having been what he was here on earth. Our sages have taught us that שכר מצוה מצוה, that the reward of performing a commandment is the מצוה itself (Avot 4,2). This means that the spiritual element of the מצוה one performs on earth becomes the glue with which one attaches oneself to G–d in the Hereafter. When David refers to the great reward in store as a result of observing the commandments, i.e. בשמרם עקב רב (Psalms 19,12), he points to the seemingly insignificant commandments people are in the habit of ignoring. The word Eikev means סוף, end. The word סוף also means תכלית, the ultimate purpose of life as defined by Solomon in Kohelet 12,13 in the words: סוף דבר את האלוקים ירא ואת מצותיו שמור כי זה כל האדם. "To sum up: Fear the Lord, observe His commandments, for this is what man is all about." This סוף which Solomon speaks about in Kohelet is the latter part of Jacob's name עקב, heel, itself the tail-end of a person. This יעקב was alluded to earlier in the Torah when G–d said to Isaacs, “I shall multiply your seed like the stars of the heaven" (26,4). G–d goes on to say that inheritance of the land of Israel will be due to Abraham having listened to G–d's voice and having observed His commandments, עקב אשר שמע אברהם בקולי. The word עקב refers to that part of יעקב's name.

והקימותי את בריתי אתכם, “I will maintain My covenant with you.” This is the covenant I established with your forefathers that I will multiply you to become as numerous as the stars in heaven and the dust on the earth. (Genesis 26,4 and Genesis 28,14, Ibn Ezra)

HATH MULTIPLIED YOU. In Egypt, and the blessing which your father blessed you was fulfilled.

I will bless those who bless you And curse the one who curses you; And all the families of the earth Shall bless themselves by you.”

You made their children as numerous as the stars of heaven, and brought them to the land which You told their fathers to go and possess.

I will make your descendants [as numerous] as the stars of the heavens, and I will give your descendants all these lands. Through [Because of] your descendants shall be blessed all the nations of the world.

And I will multiply thy sons as the stars of the heavens, and will give to thy sons all these lands, and through thy sons shall all the nations of the earth be blessed;

“Guest” – Oreach (אורח) is Or Chet – the Light of Eight (אור ח'). Thus, Abraham received guests, for chet is the World that is Coming, (The number seven represent the completion of creation, as in the seven days of the week. The number eight (chet) represents one level above the creation, which is the transcendent World to Come. It also corresponds to the sefirah of Binah, which is the eighth sefirah when counting up from Malchus.) like a guest that is coming. And this is the World of Binah. Therefore, Abraham was the attribute of Kindness (Chesed), “the day of all days.” (See Be’er Mayim Chayim, on parashas Yisro 19:6.) Because the light of Chesed goes in all the Sefiros. (See the writings of the Arizal in the laws of Succah). Therefore, Abraham would bring the Light of Chet, [which is] the Binah, into all the Sefiros. Thus, he merited the entire Torah by means of the letter hey added to his name. (The Sages say that Abraham knew and observed the entire Torah, as the verse says: “Because Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5). According to the Baal Shem Tov, this is because G-d added the letter hey to his name, changing it from Abram to Abraham. The first letter hey in the Tetragrammaton corresponds to the sefirah of Binah, which is the source of the Torah.) For this is the World of Binah, from where the Torah issues forth. Degel Machane Ephraim, in the section: “Things I heard from my Grandfather”

And behold they of blessed memory stated "'Inasmuch as Abraham obeyed me and kept my charge..." to teach us that our father Abraham, peace be upon him, kept even [the mitzvah] of Joining the Cooked Foods" which on the surface is confusing for how could he have known to do so? And if we say that he perceived [himself] the actions of the Commandments and the Laws to which the [human] intellect can bind, nevertheless its difficult [to understand] how he could have perceived the Decrees which have no reasoning [behind them] to which the [human] intellect cannot bind, like the Red Hefer and other such Decrees. Our discussion will be understood according the the words of our blessed Sages who stated, "to you I will reveal the reason behind the Red Hefer and the others will be Decrees (without reason)" for all the Decrees do [in fact] have a reason and a source above in the order of the creation, for the creation occurred in accordance with the Torah, its just that 'no [human] mind can contain it' - and [this is the meaning of] "...the others will be Decrees". However, the Torah does not speak to 'great ones' such as Moshe or our father Abraham, peace be upon them, before whom nothing stood as a Decree [without reason]; rather all the Decrees to them were Commandments in their understanding and they perceived their reasoning and source.

עקב אשר שמע אברהם בקולי, “as a consequence of Avraham having listened to My voice;” a reference to the binding of Yitzchok. The same formulation occurs also in Genesis 22,18: עקב אשר שמעת בקולי, “(G-d to Avraham) “as a consequence of your having listened to My voice.”

וישמור משמרתי, “he observed My commandments;” this is a reference to the commandment of circumcising himself which he immediately accepted as recorded in Genesis 7,10: 'זאת בריתי אשר תשמרו וגו, “this is My covenant that you are to observe;”

מצותי, “My directive;” a reference to circumcision to be performed on the eighth day after the baby’s birth, as is recorded: וימל אברהם את יצחק בנו בן שמונת ימים כאשר צוה אותו אלוקים, “Avraham circumcised his son Yitzchok on the eighth day as G-d had commanded him.”

חקותי, “My statutes,” a reference to his commanding his children to continue the tradition he had commenced of circumcising himself, as is recorded: והיתה בריתי בבשרכם לברית עולם, ”My covenant shall be on your flesh as an eternalcovenant.” (17,13) Also compare Psalms 105,10: ויעמידיה ליעקב לחוק, “He confirmed it in a decree for Yaakov.”

ותורותי, “and My teachings;” this is a reference to the beginning of chapter 12 where G-d instructs Avraham to leave home and to proceed to a land that He will show him. As proof that this interpretation is correct, the author quotes Psalms 32,8: אשכילך ואורך בדרך זו, “Let me enlighten you and show you which way to go.” [The subject speaking in that verse is the Holy Spirit. (Alshich) He quotes a similar verse from Psalms 32,8.] Whenever the word תורה occurs, it refers to teaching [as a prelude to commanding the listener to conduct himself in accordance with it.] But the plain sense of the verse is that it refers to the 7 universal laws that apply to all of mankind.

AND KEPT MY CHARGE. Mishmarti (my charge) is a general term for all that Abraham was obligated to observe from the commandments (mitzvot), statutes (chukkim) and laws (torot). It is possible that the commandments spoken of in our verse refer to Get thee out of thy country, and from thy kindred etc. (Gen. 12:1), and Take now thy son…even Isaac…and offer him there for a burnt-offering upon one of the mountains etc. (Gen. 22:2). (I.E. explains that My commandments refers to Gen. 12:1 and Gen. 22:2, as these were commandments. Statutes pertain to Abraham’s emulating God’s ways and laws. It should be noted that I.E. explains chok to mean a logical law. This is in contradistinction to Rashi, who explains chukkim as irrational laws. I.E seems to imply that Abraham did not observe all the laws, statutes and commandments contained in the Torah. This is contrary to the Rabbinic sage Rav, who held that Abraham observed the entire Torah, as seen from the verse because that Abraham hearkened to My voice, and kept My charge etc. (Yoma 28b).)

The statutes spoken of in our text pertain to the works of God that a man should uphold. These statutes are based on logic. (The point is that Abraham, before the revelation on Mt. Sinai, was able to ascertain God’s statutes.) I will elaborate on this term (chukkim) in my comments on the verse dealing with the prohibition of wearing a garment of two kinds of stuff mingled together (Lev. 19:19). The torot (laws) mentioned in our verse relate to Abraham’s circumcision of himself, his children and his servants. I will fully explain the meaning of the terms torah and mitzvah in my comments on the verse and the law and the commandment (Ex. 24:12).

שמע אברהם בקולי, "Abraham hearkened to My voice." He successfully passed all the tests I subjected him to; וישמור משמרתי, he was careful not to transgress anything l had commanded him even unintentionally, through momentary carelessness. וחוקותי, these are the commandments that appear to be without logical foundations. תורתי, "he studied My commandments in order not to forget them," just as Moses commanded Israel in Deut. 4,9.

עקב אשר שמע אברהם בקולי, "“because Avraham was obedient to Me.” This is the source of our sages in Nedarim 32 claiming that Avraham recognized his Maker when only three years old. He had lived for 175 years. When you add up the numerical value of the letters in the word עקב, you get 172. If you deduct this number from 175, the resulting number 3 is the number of years when Avraham was not yet obeying G’d’s commandments because he had not yet recognized Him as such.

וישמר משמרתי, מצותי, חוקותי ותורותי, “he observed My safeguards, My commandments, My statutes and My moral/ethical instructions.” If we follow the approach of interpreting these nuances as the plain text, we must assume that G’d spoke of the seven Noachide laws which are applicable to all of mankind. The word מצותי then applies to the prohibition of robbery and bloodshed; the word חוקותי applies to the law not to eat tissue or blood from a living creature, as well as not to mate different species of animals with one another or to do the same with trees by crossbreeding. The word תורותי refers to the prohibition of all kinds of idolatry as well as to the positive commandment to establish a judiciary. People observing these laws are considered as doing G’d’s will. Finally, וישמר משמרתי “keeping G’d’s safeguards,” is a reference to “fences” around Biblical commandments to ensure that even if a “fence” had been violated, the Biblical commandment itself would remain inviolate. According to Bereshit Rabbah 64,4 Avraham was familiar even with such concepts as making an עירוב in private property to avoid becoming guilty of transferring property from one domain to another on the Sabbath. There is a view expressed in the same Midrash that the tractate Avodah Zarah dealing with idolatry and its sub-categories studied by Avraham was comprised of 400 chapters. The repetition of the word משמרתי after G’d had already said that Avraham observed, i.e. וישמר, is a reference to secondary incestuous relationships which were not even spelled out in the legislation concerning forbidden (sexual) marital relationships in the written Torah. The opinion of our sages is that the words וישמור משמרתי refers to Avraham observing voluntarily all the laws of the Torah which had not yet been legislated. According to this opinion it would be inappropriate for the Torah to commence the list with subordinate rabbinical ordinances before mention had been made of Biblical commandments. The verse divides these 613 commandments into specific categories each with its own heading. Basically, there are three categories of commandments. The first are called עדות, ”testimonies,” and comprise commandments which the mind can readily understand and which are therefore easy to fulfill. The second category is called חוקים. They are in the nature of Royal decrees which are usually incomprehensible to the human being, the subject of the King, as they are based on a superior intelligence. Finally, there is the category called משפטים, social laws, which are generally readily understandable. We find that the Torah quotes future generations of Israelites as dividing the Torah into these three categories when the Torah writes: מה העדות והחוקים והמשפטים, “what is the respective significance of these three categories of laws in the Torah?” (Deut. 6,20) The division in our verse is similar except that the social laws are referred to as תורותי, “My moral/ethical imperatives.” Furthermore, the reason for that word (and two others) appearing in the plural is that it refers to both the written as well as the “oral” Torah. The Talmud Yuma 28 states that Avraham even observed the various rabbinical ordinances such as עירובי תבשילין and עירובי תחומים. [The former involves preparing food for the holiday before the holiday if the Sabbath occurred immediately after the holiday, in order that it would not appear that the holiday was used to prepare for the Sabbath. עירובי תחומים, on the other hand, is a device employed to change the radius of one’s habitat prior to the Sabbath by means of depositing food at the centre of the new radius in order to fulfill duties such as welcoming Torah scholars who did not reach that area prior to the beginning of the Sabbath. Ed.]. In illustrating the fact that our patriarchs taught their children all these aspects of Torah which had not been legislated as yet, they quote Genesis 45,21 in which the Torah refers to the wagons Joseph sent to transport his father Israel down to Egypt. The choice of the word עגלות for such wagons [which is less appropriate than, say, מרכבה, Ed.] is interpreted as Joseph reminding his father that the last subject in their Torah study they had learned prior to his going on his ill-fated mission, was the one called עגלה ערופה, the heifer which needs to be killed in order to atone for a murder committed near a Jewish community when the murderer has not been found. Joseph hinted to his father that during the 22 years he had not seen him he had maintained his custom to study Torah. The meaning of the word משמרתי according to this approach would be “the safeguards erected by the rabbis against violating Biblical injunctions on the Sabbath.” When we reflect on these opinions offered by the Talmud and subsequent scholars that the patriarchs observed even minutiae of later rabbinical ordinances, the question comes to mind how Yaakov could ignore a Biblical injunction and marry two sisters while both were alive, or how he could erect a מצבה, a monument, or how Amram could marry his aunt Yocheved? Not only that, but Moses himself, after the Ten Commandments had been revealed, erected 12 monuments as spelled out in Exodus 24,4. In answering these questions Nachmanides (in his commentary on Leviticus 18,28) points out that the principal function of the laws of the Torah is that they be observed within the boundaries of Eretz Yisrael. When the patriarchs did observe them, they did so in an entirely voluntary fashion. Seeing that the “so-called” infractions we mentioned occurred outside of Eretz Yisrael they were no infractions at all. The patriarchs had decided in each of these instances that the reasons for not observing these laws at that time and in that place were stronger than that they should voluntarily observe them.

עקב אשר שמע אברהם, the reason why I have given him the land is because he heeded my voice even to the extent of offering his only son as a burnt-offering.

משמרתי, מצותי, חוקותי, ותורותי, G’d included all the commandments, hinting that all the commandments, i.e. chukotai, contain elements of which the rationale has been revealed and some which have not. Even the seven Noachide laws, applicable universally, contain elements the reason for which has not ever been revealed to the people but whose rationale is familiar only to the wisest scholars. Examples of such commandments are: the prohibition of grafting or crossbreeding, eating (amputated) limbs of a living animal אבר מן החי. To describe such laws, the Torah here mentions the word חוקותי, “My statutes,” whereas the description מצותי refers to commandments which the human mind understands or even applauds. It matters not that these commandments be performed by different parts of the body, i.e. the mouth, the hands, or merely the heart. Similarly, it matters not whether they are positive commandments, requiring action, or negative commandments requiring self-restraint. Some commentators (compare Torah Shleymah 25) claim that Avraham was only 3 years old when he recognised the existence of G’d and began to worship him, so that the numerical value of the letters in the word עקב=172 would comprise the number of years which Avraham carried out G’d’s commandments. Other commentators place the time when Avraham became convinced of monotheism as the only religion as being when he had completed his fortieth year. (Bereshit Rabbah 30,8) This appears to be more probable. Our sages claim that Avraham observed all the commandments spelled out in the written and the oral Torah including such rabbinic ordinances as Eyruv Tavshilim (Yuma 28). They base this on the word משמרתי, seeing this word refers generally to the type of “security fence” סיג, introduced by the Rabbis to safeguard us against violating Biblical injunctions. What the rabbis meant therefore was that Avraham invented such safeguards for himself in order not to violate the basic prohibitions.

AND HE KEPT MY CHARGE. Rashi comments: “As a reward that Abraham hearkened to My voice when I tested him. And he kept My charge — these are the precautionary decrees instituted by the Sages, which are intended to make us avoid the violation of Biblical laws, such as Second Degrees of forbidden marriages and certain prohibited acts on the Sabbath. My commandments — these are precepts which, had they not been written in the Torah, were requisite to have been written, such as robbery and murder. My statutes — these are matters against which the evil inclination and the heathen nations argue, such as the prohibitions against eating the swine and the wearing of garments woven of wool and linen, there being no apparent rationale for them except that they are decrees of the King imposed on His subjects. And My laws — the plural is intended to include, [besides the Written Law], the Oral Law as well as those rules given to Moses from Sinai.” [Thus far the words of Rashi.] Now if so, all this interpretation is posited on the opinion that Abraham fulfilled and observed the Torah before it was given on Sinai. This is indeed what the Sages of the Midrash said in connection with the verse, And Joseph gave them ‘agaloth’ (wagons), (Ibid., 45:21. The word agaloth (wagons) may also mean “heifers,” thus suggesting that as a mark of identification to his father, Joseph gave his brothers a reference to the law of the Heifer (Deuteronomy 21:6) which he studied with his father just before he became separated from him. The Midrash referred to is in Bereshith Rabbah 95:2.) thereby indicating to his father that when he left him they were studying the section dealing with Eglah Arufah. (See Deuteronomy 21:1-9.) Thus Joseph occupied himself with Torah just as his fathers did. Though the Torah had not yet been given, it is still written of Abraham, And he kept My charge, My commandments, My statutes, and My laws. (Thus far the Midrash in Bereshith Rabbah, 95:2.) There the Sages also said (Bereshith Rabbah, ibid.) that Abraham observed the details of the Torah, which he taught to his children, etc. (To his children, as it is said, For I know him that he will command his children and his household after him, etc. (Above, 18:19.) Bereshith Rabbah, ibid.) The question presents itself: If it be the case [that the laws of the Torah were observed by our ancestors before the Torah was given on Sinai], how did Jacob erect a pillar (Further, 28:18. This is forbidden in Deuteronomy 16:22.) and marry two sisters in their lifetime, (Forbidden in Leviticus 18:18.) and, in the opinion of our Rabbis, four sisters. (According to Bereshith Rabbah 74:11, Bilhah and Zilpah were also daughters of Laban. Thus Jacob married four sisters: Leah, Rachel, Bilhah and Zilpah.) Also, Amram [Moses’ father] married his aunt, (Exodus 6:20.) and Moses our teacher erected twelve pillars. (Ibid., 24:4.) How then was it possible that they should be permissive in matters of Torah which Abraham their ancestor had prohibited on himself, and for which G-d appointed him reward, when he [Abraham] was wont to command his children and his household after him (Above, 18:19.) to walk in His ways? In the case of Jacob the Sages taught that he observed the Sabbath and established borders for Sabbath distances. (Bereshith Rabbah 79:7.) In this matter of the Sabbath it is possible though that Jacob observed it because it is equal in importance to the entire Torah since it testifies to the act of Creation. Perhaps then we should say that My charge refers to the Second Degree of marriages which were forbidden to the Sons of Noah; (See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148.) My commandments applies to robbery and murder; My statutes refers to the laws against eating a limb torn off from a live animal, as well as breeding mixed kinds of cattle or grafting together different species of trees; and My laws refer to civil statutes and the prohibitions against idol worship. The Sons of Noah were commanded concerning all of these matters, and Abraham observed and fulfilled the Will of his Creator, observing even the details and the strictures of their commandments, even as the Sages mentioned: “The tractate of idolatry of our father Abraham contained four hundred chapters.” (Abodah Zarah 14b.) They further expounded [on the verse referring to Isaac, which says], And he found in that year a hundredfold, (Further, Verse 12.) that he measured the produce for the purpose of tithing, (Bereshith Rabbah 64:6.) since the patriarchs were the generous ones of the peoples, (Psalms 47:10.) giving tithes to the poor or the priests of G-d, such as Shem and Eber and their disciples, just as it is said, And he was a priest of the most high G-d. (Above, 14:18. Reference is to Melchizedek, whom tradition identifies as Shem, the son of Noah. See Ramban, ibid.) Now it appears to me from a study of the opinions of our Rabbis that Abraham our father learned the entire Torah by Ruach Hakodesh (See Note 90.) and occupied himself with its study and the reason for its commandments and its secrets, and he observed it in its entirety as “one who is not commanded but nevertheless observes it.” (The concept of “one who is not commanded but observes” is found in the Talmud (Kiddushin 31 a). His reward is less than that of “one who is commanded and observes.” (Ibid.) The reason for it, as explained in Tosafoth, is that he who is commanded to do a certain mitzvah (commandment) is under tension lest he might not properly fulfill it, while he who is not commanded therein has no responsibility in the matter and may leave it at his will. Consequently, his reward is less.) Furthermore, his observance of the Torah applied only in the Land of Israel, whereas Jacob married two sisters only when outside the Land, (See Leviticus 18:25 where Ramban extends the explanation further by saying that the reason Rachel died as they entered the Land of Israel (35:16-19) was that she was the sister whom Jacob married last.) and similarly with Amram who married his aunt. For the Commandments are the ordinance of the G-d of the land, (II Kings 17:26.) even though we have been charged with personal duties in all places. Our Rabbis have already alluded to this secret, and I will yet call your attention to it with the help of G-d. (See Ramban on Leviticus 18:25.) And the matter of the erection of the pillar [by Jacob and Moses referred to above] was a commandment that was innovated at a certain time, as the Sages expounded from the verse, “Neither shalt thou set up a pillar which the Eternal thy G-d hateth, (Deuteronomy 16:22.) He hated it although it was pleasing to Him in the days of the ancestors.” (Ibid., Sifre. The reason for the change being that the Canaanites afterward had made it an ordinance of idol worship.) And with respect to Joseph concerning whom the Sages expounded that he observed the Sabbath even in Egypt, (Bereshith Rabbah 92:4.) it was because it is equal in importance to all the commandments, constituting, as it does, a testimony to Creatio ex nihilo. (In Hebrew, chiddush (new), thus implying that G-d created a new world out of an absolute void.) Therefore Joseph would do so in order to teach his children faith in the Creation of the world, to remove from their hearts the false doctrine of idolatry and the opinion of the Egyptians. This then is the intent [of the Sages when speaking of the patriarchs and their children observing the Torah]. In accordance with the literal meaning of Scripture, you may say that My charge means faith in the Deity, implying that Abraham believed in the unique Divine Name and kept vigilant guard over it in his heart, differing thereby with the worshippers of idols, and calling by the name of the Eternal to bring many to His worship. My commandments refers to all that G-d commanded Abraham: Go out of thy land, (Above, 12:1.) the bringing of his son as a burnt-offering, and the expulsion of the maid-servant and her son. (Ibid., 21:12.) My statutes refers to walking in the paths of G-d by being gracious and merciful, doing righteousness and judgment, (See Maimonides, “The Commandments,” Vol. I, pp. 11-12 Soncino edit. Positive Commandment 8.) and commanding his children and his household concerning them. (Above, 18:19.) And My Laws refers to the circumcision of Abraham himself and his sons and his servants, as well as all Commandments of the Sons of Noah (See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148.) which constitute their Law.

בקולי , a reference to the binding of Yitzchok where the Torah had used the expression (22,18) עקב אשר שמעת בקולי, “as a consequence of your heeding My instructions.

וישמור משמרתי, a reference to the circumcision, where G’d had used this expression (את בריתי תשמור) describing the command in 17,9 to circumcise himself.

מצותי, the command to perform circumcision when the baby is eight days old; as in 21,4.

חוקותי ותורותי, basically these include all the laws known to mankind prior to the giving of the Torah, such as not murdering, not stealing, etc. They include virtues such as extending hospitality. At the time the Torah was revealed, these were renewed and elaborated on. At that time the covenant to keep these laws forever was concluded with the Jewish people.

שמע אברהם בקלי ABRAHAM HEARKENED TO MY VOICE when I put him to the test.

וישמר משמרתי AND KEPT MY CHARGE — This refers to precautionary measures which are intended to make us avoid the infringement of Biblical prohibitions: such are the Rabbinical inhibition of marriage between relatives in the second degree and the Rabbinical regulations regarding not doing certain acts on the Sabbath (cf. Yevamot 21a).

מצותי MY COMMANDMENTS — those matters which, had they not been written in the Torah, we would nevertheless hold that they are fitting matters to be the subject of a commandment, such as robbery and murder (cf. Yoma 67b).

חקותי MY ORDINANCES — matters which our evil inclination and the heathen nations argue against the necessity of prohibiting, such as the eating of swine’s flesh and the wearing of garments made of a mixture of wool and linen — things for which there are no apparent reasons but which are the King’s decrees and enactments imposed on His subjects (Yoma 67b).

ותורתי AND MY LAWS — The plural serves to include with the written Law also the Oral Law which prescribes commands that are an ancient institution given by God to Moses from Sinai (cf. Genesis Rabbah 64:4).

עקב, siehe voriges Kap. V. 26. - שמר ,וישמר משמרתי die allgemeinste Bezeichnung dessen, was von uns hinsichtlich des uns von Gott übergebenen Gesetzes erwartet wird. Es ist uns ein anvertrauter Schatz, dem gegenüber wir שומרים sein sollen, den wir hüten und nach dem Willen des Eigners verwenden sollen, über den wir aber nicht nach eigenem Willen disponieren können.

Die Pflicht des Hüters involviert zunächst zwei Tätigkeiten; 1) stete Aufmerksamkeit, das Anvertraute muss ihm immer präsent sein; daher die gewöhnliche Erläuterung: ת"כ) ושמרתם זו משנה an vielen Stellen): Hüten heißt Lernen, denn eben "Lernen" ist ja nichts als das stete Gegenwärtighalten des geoffenbarten göttlichen Willens in allen seinen Beziehungen. 2) Schutz: den Schatz mit solchen schützenden Veranstaltungen zu umgeben, daß er in seiner Integrität erhalten bleibe; daher jene jüdische Nationalgewissenhaftigkeit, die sich in der Selbstüberwachung durch תקנות und גזרות betätigt. Die Gewissenhaftigkeit, die sich nicht nur vor dem Unrecht, sondern auch vor allem hütet, was an das Unrecht grenzt und leicht zu ihm führt, hat auch Abraham betätigt. —

צוה ,מצותי verwandt, wie schon Kap. 2, 1 bemerkt, mit צבא: auf einen Posten stellen, wodurch der Wille des Befehlenden in weitesten Kreisen gleichsam durch seine Stellvertreter verwirklicht wird, und dadurch gleichsam dessen Persönlichkeit den weitesten Umfang (צבה) gewinnt, durch צַוֵה bildet er sich ein צבא. Daher מצות im engeren Sinne zunächst solche Aufträge, durch welche die göttlichen Zwecke des Rechts und der Milde, משפט וצדקה, die Gott in seiner Welt gepflegt wissen will, also die Pflichten der Gerechtigkeit, Barmherzigkeit, Milde, Liebe etc. zur Verwirklichung kommen.

חקותי von חקק (siehe Jeschurun VIII. S. 436): die die sinnliche Willkür beschränkenden Normen, die Gesetze der Sittlichkeit und Heiligung des leiblichen Lebens.
תורתי, wie wir glauben, nicht von ירה, sondern von הרה, wie הוליך von הרה ;הלח: einen Keim in sich aufnehmen, Hiphil הורה: einen Keim in jemanden legen, daher: den Keim des Wahren und Guten, den Keim des Geistigen und Sittlichen in den andern legen: lehren. תורתי somit: die von Gott geoffenbarten Lehren des Wahren und Guten, die von uns in Geist und Gemüt aufgenommen werden sollen, die Erkenntnis des Wahren und die Entschlüsse zum Guten zu erzeugen. מצוה ist die zu lösende Aufgabe, חוק schafft den zu dieser Lösung fähigen Menschen, תורה gibt die Erkenntnis dazu.

Es dürften die hier von Abraham bezeugten Pflichterfüllungen dem (Bereschit 18, 19) ausgesprochenen Inhalte seiner Bestimmung parallel sein. מצותי entspricht dem חקתי ,עשות צדקה ומשפט ist das ׳שמר דרך ד׳ לעשות וגו, ist der Weg zu solcher Erfüllung, und תורתי ist das צוה את בניו ואת ביתו, die Belehrung und Erziehung zu solchem Leben. (Siehe daselbst.)

עקב אשר שמע אברהם בקולי, in accordance with all that I commanded him;

וישמור משמרתי, he also did the very things which I Myself am in the habit of doing, such as to perform deeds of loving kindness. (compare Psalms 25,10 כל ארחות ה' חסד ואמת, “all the paths of the Lord are love and truth, etc.”) Also, Avraham warned the potential sinners to improve their ways, something that is of utmost importance to Me. This is what he did every time the Torah records him as קרא בשם ה', “he proclaimed the name of the Lord.” He also observed My revealed commandments מצותי, חוקותי, ותורותי, “the seven laws I laid down for all of mankind.” As a result of all this, he did not only preach to his fellow man but he practiced what he preached. Due to his possessing this virtue he became a model human being for others to emulate. At this particular stage in Yitzchok’s life, G’d did favours to him which were the result of the merits of others, i.e. the merit of his father. This theme is repeated once more in verse 24 when the Torah attributes the promise of the increase in Yitzchok’s seed to the merit of Avraham, i.e.בעבור אברהם עבדי “for the sake of My servant Avraham.” Neither Yaakov nor Avraham had ever been told that G’d’s promises to them was on account of a third party’s merit. The reason G’d’s promises to Yitzchok had been due to other people’s merits was that at that time he had not yet emulated his father’s practice of proclaiming the name of G’d, i.e. calling his fellow man to improve their lifestyles and to abandon idolatry. Once Yitzchok had begun to do this we find that even an Avimelech is in awe of him and recognises that he is the recipient of G’d’s blessings in his own right. (compare verse 26, as well as verses 28-29. All this was due to the fact that in verse 25 he is reported as emulating his father, building an altar and proclaiming the name of the Lord. Yaakov, as opposed to his father Yitzchok, has been described as being a יושב אהלים from his earliest youth, i.e. devoting himself to promoting matters spiritual, studying as well as teaching in the academy of Shem and Ever, (primarily those of the seven Noachide commandments which regulate inter personal relations.)

To include the Oral Law — laws given by God to Moshe at Sinai. You might ask: Since they fulfilled the entire Torah, why did Yaakov marry two sisters, (and Shimon his sister Dinah), and Amram his aunt Yocheved? The answer is: They only accepted upon themselves to fulfill the mitzvos in the Land of Israel, but they were outside the Land [when these events occurred]. (Ramban)

However, your right to the land is not due exclusively to your own merit; rather, it originated because Abraham heeded My voice, and kept My commission, My commandments, My statutes, and My laws.

עקב אשר שמע אברהם בקולי וישמר משמרתי, “as a result of Avraham heeding My instructions and observing My directives.” Rashi understands the word בקולי as referring to such instructions as offering his son as a sacrifice, whereas the word משמרתי is supposed to refer to rules governing incest with blood relations of the second tier of relatives, and such rules as adding a few minutes to the Sabbath before it actually begins, and similar Rabbinic prohibitions ensuring the sanctity of the Sabbath will not be violated inadvertently, i.e. שבות. Nachmanides queries this, writing that if it were correct, then, if indeed Avraham kept not only the 613 commandments but also Rabbinic regulations, how could Yaakov have been allowed to marry two sisters while both were alive? How could he have erected a מצבה, seeing that the Torah prohibits the erecting of such monuments? How could Amram have married his aunt Yocheved the daughter of Levi? If the fathers and grandfathers of these people had already adopted these Rabbinic rules, surely their children and grandchildren would have been obligated to observe them also? After all G’d specifically revealed certain aspects of His manner of meting out justice “in order that Avraham teach his descendants to emulate the ways of the Lord!?” (Genesis 18,19) One could answer that the word משמרתי refers to the 7 Noachide commandments, laws to which all of mankind is committed. and that the additional words חקות, refer to the prohibition of crossbreeding, and the word מצוותי to finer points of the law, as well as the word תורתי referring to the establishment of courts, the banning of idolatry, etc. The fact is that according to our sages, the wagons Joseph sent to transport his father on his journey to Egypt, were to symbolically remind his father that he had not forgotten the law of עגלה ערופה, the last lesson his father had instructed him in before his fateful journey to Shechem. (compare Deuteronomy 21,1-9) It is clear from what our sages have described that they all agreed that Avraham observed the Sabbath meticulously with all its details, as he had divined G’d’s intention through his holy spirit. However, he did so as something voluntary; He therefore observed these commandments revealed in the Torah later only while he was on Holy Soil, in the land of Israel. The statement that someone kept all the mitzvoth such as Joseph in Egypt, is most likely to be understood as Joseph observing the Sabbath, and thus observing the whole Torah, as in the parlance of our sages Sabbath observance is equivalent to observance of the entire Torah. From the perspective of the plain meaning of the text, the peshat, the word משמרתי refers to basic belief in the sole Creator, something that drove him to preach monotheism publicly, and to decry all forms of idolatry. He was the first “evangelist” preaching G’d’s attributes since Chanoch, emphasizing the benevolent nature of G’d, and His love for His creatures. The word מצותי refers to Avraham’s suppressing his own feelings when carrying out G’d’s command to offer his only son Yitzchok as a total burnt offering to this G’d.. He expelled his maidservant Hagar against his own better judgment, in order to comply with G’d’s orders. The word חוקותי refers to his emulating G’d’s attributes, being hospitable, charitable, etc, to the deserving and the not so deserving. Finally, the word תורותי, refers to his performing circumcision on himself and all members of his household, and teaching this rite as a condition of calling oneself a true descendant of Avraham.

“Inasmuch as Abraham obeyed Me” [26:5]. Our sages learn from here that Abraham was three years old when he recognized the Holy One. Abraham lived for one hundred and seventy-five years and ekev has the numerical value of one hundred and seventy-two. That is to say, for one hundred and seventytwo years Abraham recognized the Holy One, minus the three years that he did not recognize God. He was a child of three years. Abraham observed the whole Torah on his own before the Torah was given. Bahya asks a question. The Patriarchs observed the whole Torah, so why did Jacob marry two sisters? The Torah forbade this, or why did Amram marry his aunt and the Torah forbade this? The Ramban gives an explanation. The primary aspect of fulfilling the commandments was in the land of Israel. Therefore, Jacob married two sisters outside the land, and Amram married his aunt outside the land. Joseph observed the Sabbath in Egypt even though he was outside the land. This is because the Sabbath is the greatest commandment in the Torah. It was compared to the whole Torah. (Bahya, Genesis, 26:5.) The Toldot Yizhak also writes this. (Toldot Yizhak, Genesis, 26:5.) Rabbi Isserl gives another explanation. Jacob married two sisters because Jacob thought that the reason was that one is not allowed to marry two sisters, because when a person has two wives, there is jealousy and hatred between them. Therefore, the Torah forbade marrying two sisters. However, Jacob thought, I know well that there would be no jealousy or hatred between them. (Be’ure Maharai, Genesis, 26:5.) Amram married his aunt. He thought that one is not allowed to marry her is because he was not allowed to hit his wife and it is customary for the husband to hit his wife. However, a woman can marry her uncle because if the uncle would hit his wife, it is no transgression. Amram thought, I will not hit my aunt and therefore I can marry her.

We consider an uncircumcised person as a human being with a severe physical defect as is evident from many verses in Scripture. Our sages describe Bileam's inability to stand in the presence of the Shechinah as due to his being uncircumcised. On the two occasions that G-d appeared to Abraham prior to his being circumcised, he is reported as having fallen down on his face. On the other hand, when he has subsequent visions or visitations by G-d, he was able to remain seated or even standing such as when the angels approached him after the circumcision. When we find conflicting opinions among the sages regarding the age at which Abraham first recognized his Creator, namely whether at the age of three or at the age of forty-eight, the conflict may be due to the mitzvah of orlah being a three-year concept in the Torah (Bereshit Rabbah 64 and Nedarim 32). Trees that are less than three years old are considered uncircumcised, their fruit is forbidden. Since man has been compared to trees, i.e. "for man is like the tree of the field" (Deut. 20,19), it may be that our sages meant that although Abraham recognized G-d while still physically an arel, uncircumcised, the number three being merely a symbolical age, the nature of his philosophical and ethical progress underwent such a change after his circumcision that anyone who referred to Abraham by his original name "Abram" is guilty of a misdemeanor, since that name had applied to a totally different personality. (1+2) All the communications between G-d and Abraham prior to his being circumcised involve a relationship short of the level of prophecy. Such communications we find addressed to others, such as Avimelech and Laban. Even the fish that swallowed Jonah received this kind of communication from G-d. Since Abraham had attained recognition of his Creator by means of his intellect, G-d wanted to remove him from an environment which was so hostile to his further moral and philosophical progress. (3) Since Sarah, Abraham's wife, had been described as barren already in Parshat Noach, the promise that Abraham would not only become a father but a founder of nations in another country, is indeed a special blessing.

Since becoming a morally perfect personality is impossible unless one is in possession of all possible virtues, it is almost impossible to encounter a morally perfect human being, since no one has been endowed with all these virtues. The only way to progress towards moral perfection then is to refine and and constantly purify one's personality. First, impure elements in one's personality have to be eliminated, then the remaining acceptable raw material has to be brought to a state high polish. Just as a mirror which has been silvered with faulty material and the backing of which has not been polished properly, cannot reproduce a true image, so a person cannot reflect Torah and truth in a proper manner unless he has perfected himself in the aforementioned fashion. In Deut. 4,9-10, Moses warns the Jewish people that if they allow the purity they had enjoyed at Mount Sinai to become tainted, they will be headed down the path of corruption. Our soul is like a mirror which reflects the images it has absorbed. Unless the mirror is kept in perfect condition, it will reflect distorted images. Even marginal failings in a person's character distort his whole personality. Maimonides points this out in Chapter seven of his introduction to the tractate Avot. Prophetic visions departed from the prophets when they were angry, i.e. when they suffered personality lapses. A perfect character can also not be attained unless it is accompanied by a high level of intellectual accomplishments. Similarly, true wisdom cannot be attained without accompanying moral accomplishments. Since we come across many people who possess either moral or intellectual accomplishments but rarely both, we must assume that what we observe are the results of natural endowment only. These endowments do not reflect the results of their owners having refined them in order to attain the maximum achievements they are capable of in either field. Only when morality is the outgrowth of one's intellect can we be sure that such morality is comprehensive and extends to a person's entire personality. This in spite of the fact that certain traits are not necessarily observable by outsiders unless the need arises to demonstrate that their owner indeed possesses such good traits. In Proverbs 20,5-12, Solomon points out that it is a common error to attribute a virtuous personality to someone who has merely displayed a few virtues, without our probing if these virtues are natural or have been acquired, i.e. developed. If these virtues are natural, they are quite meaningless in an ethical sense. Only the Lord can pronounce judgment about whose virtue has been acquired and whose constitutes a natural trait. One way of realizing that it is natural is if one sees a person practice one particular virtue, whereas in all other areas of life that person disregards most virtues. This would prove that such an individual did not come by the virtue he did practice thanks to his own efforts, but that he was fortunate enough to have been born with it. Our sages in Kiddushin 39 tell us that "He who performs one mitzvah is given credit, his lifespan is extended, and he inherits the land of Israel. He, however, who neglects to perform one mitzvah will experience the reverse." Obviously, the performance of one single mitzvah cannot qualify for all that much reward, something which is normally made contingent on the fulfilment of all mitzvot. It is equally obvious that a person who fails to perform a single mitzvah does not need to be told that he does not rate a reward for that failure. The meaning of the passage then is that he who performs one mitzvah in all its ramifications, qualifies for this great reward, because in order to do what he did, all his virtues had to be involved. The manner in which we relate to the that we have an opportunity to perform, reveals the attitude we have towards all mitzvot if we were able to perform them. The Talmud, when questioning the special reward offered those who perform the commandment of honoring father and mother, answers that anyone who performs a commandment thereby exceeding his natural inclination to do so, is in line for such special reward. Since it is natural for a person to honor his father and mother, the Torah, and subsequently the Talmud, use this mitzvah as the example to illustrate the principle involved. Similarly, when the Talmud (Sotah 3) says that if someone has commenced performing a mitzvah, one urges him to complete it. The word "a mitzvah,” is the same as "any mitzvah" or all mitzvoth. The attitude displayed when performing a mitzvah signals whether such an act would lead to the performance of other mitzvoth. The famous principle of "mitzvah gorreret mitzvah," that performance of one good deed leads to the performance of other good deeds, reflects the same thought. If any of these good deeds have been performed because of natural inclinations, such performance is no guarantee of the performance of other good deeds in the future; therefore, no credit is given to the one performing it. The Talmud in Horiot 10 tells us that the verse "The ways of the Lord are straight, the righteous can walk therein, whereas the wicked will stumble therein" (Hoseah 14,10), means that he who eats the Passover because he is hungry and wants to stuff himself is called a sinner though he complies with the ritual; this teaches us the same lesson. Abstention from pork should not be dictated by one's natural revulsion to eating pork, but should be due to the Torah having prohibited it (compare Torat Kohanim Parshat Kedoshim 89). Rabbi Akiva in Sofrim 4 relates how it happened to him that even preoccupation with a mitzvah due to a pure motivation, involved him in a sinful act, because he did not have his priorities right. He had dragged a body for six miles on the Sabbath in order to bring it to proper burial. He had been unaware that such a body, if there are no relatives whose duty it is to perform the burial rites on it, automatically acquires the ground it lies on. This would make the act of moving it on the Sabbath unnessary and a transgression against the law of carrying in the public domain on the Sabbath. The Rabbis chided Rabbi Akiva, saying that he had been guilty of a transgression every step of the way. Aristotle in Ethics Chapter four, also argues that the validity of, say, generosity as a virtue derives from the nature and personality of the donor. Therefore, he who gives to the wrong cause or for the wrong motive, cannot be described as "liberal" or "generous." This trait of "generosity of heart" was an essential ingredient in Abraham's personality, which is always in evidence in conjunction with other virtues, all of which contributed to refinement of his personality even further. No doubt, Abraham had recognized that the acquisition of material wealth could not be the ultimate purpose in life, that there had to be higher values than that. Not only that, but such knowledge could only be attained through prophetic insight. In his search for truths, of which Isaiah 64,3 has said, "No human eye has beheld them without the help of G-d," the term machazeh, vision, is most appropriate at this point. Maimonides in his Moreh, chapter forty-five section two, already pointed out that the lowest level of such prophetic insight is comprehension by means of the parable. Indeed, most of the message Abraham receives during the revelation at the "covenant between the pieces" is by means of the parable. Concerning man's natural fear of the day when the strange union of body and soul is dissolved, the day of death, G-d reassures Abraham that he should not entertain any fear. Concerning all his other worries, G-d reassures him of His continued support. He also tells him that the reward will be of quite a different calibre than is normally understood by the term "reward." G-d’s promise regarding future possession of the land by Abraham's descendants is believed. Abraham, aware of the great difficulties faced by any human being who tries to live up to these lofty principles, asks for a sign to reassure him that his heirs will be able to muster the moral strength to qualify for the fulfilment of these promises. The answer, couched in terms of the sacrifice and what it symbolized, is in accordance with both the views of Rabbi Nechemyah and those of Rabbi Chiyah as stated in Bereshit Rabbah 44. The divided animals represent the nations and their respective leaders, all headed for eventual destruction. The undivided bird, by contrast, represents the Jewish people who will endure and withstand the attack by the vultures, thanks to the merit of their ancestor Abraham. But over and above that, there are inherent values that guarantee the fulfilment of G-d’s promise in due course.

The kind of tolerance G-d displays depends on who He needs to relate to. In the first instance there are the spiritual, completely disembodied beings inhabiting the "upper" world, who are closest to Him. Since these beings by their very nature are close to perfection, tolerating them does not require a major effort on G-d’s part. Also the bodies in outer space whose regular and constant orbit represent service of G-d on a non-stop basis, do not require a great deal of tolerance on the part of G-d. These heavenly bodies, which provide the four basic raw materials for our physical universe, in a sense support this earth. At the time of the garden of Eden being at man's disposal, G-d had a home in the material universe because His spirit was present within man. This was the connection between the worlds above the rakiyah, firmament, and the world "below." Both harbored the Divine spirit. The commandment, "Do not eat from the tree of knowledge of good and evil," meant "do not become engrossed in the material world except to the extent of doing good. Engrossing yourself in evil will make you part of this finite world, make you mortal." Since we have defined mavet, death, as being equal to ra, evil, and chayim, life, as being equal to tov, good, it is quite clear that contact with ra is contact with death (Deut. 30,15, compare our Chapter 7). Breaking this commandment, then, had to result in the Shechinah, G-d’s Presence withdrawing. Shechinah cannot associate with death; since there did not remain any immortal human beings on earth, there was no alternative but to withdraw to a level further removed from earth. At this point, the author describes successive withdrawals of G-d from different planets in outer space as being connected with the individual functions of these planets in our world. Abraham made up for the commandment that Adam had transgressed, by taking upon himself to command his offspring to observe the commandments of the Lord. G-d acknowledged this when He said, "As a result of Abraham having listened to My voice etc." (Genesis 26,5). Isaac repaired the damage done by Cain who had committed murder, when he voluntarily submitted to the command of His Creator, in contrast to Cain who had acted as if there were no judge or judgment in the world. His deed was acknowledged when the angel instructed Abraham, "Do not lay a hand on the lad, do not touch him" (Genesis 22,12). Jacob, who had been able to prevail on all his children to remain loyal to G-d and to proclaim His Unity when they said, "Hear O Israel, the Lord our G-d is One," enabled G-d to return His Presence still closer to earth. Jacob had thus repaired the damage done by Enosh who had been the first to introduce the concept of G-d not being One. When Levi appeared, risking his life to avenge the shame of the rape of his sister Dinah, he repaired the damage done by the generation of the deluge, who had practiced immorality, incest etc. Kehot was the leader of the Jewish people when the latter were forced to commence performing slave labor for the Egyptians. The Jews who had been singled out for this cruel treatment, because they had failed to assimilate to the Egyptians, maintained a profile of being different by keeping their Hebrew names, language, and religion in spite of persecution suffered. This fact enabled G-d to move still closer to earth, as the damage done by the collective insubordination of the generation that built the tower of Babel had now been repaired. Amram in turn repaired the damage done by the people of Sodom, who through lack of concern for their fellow man, had driven the Shechinah still further away. Amram demonstrated his concern for the future of his nation when he responded to the admonition of his daughter not to stop having children, even at the risk of a baby boy being drowned by the Egyptians. When Moses finally made his appearance, and instead of persecuting the just, stood up against terror, injustice, and "might is right," he repaired what Nimrad/Amrafel had destroyed when he made war against the weak who had not provoked him. G-d was thus able to feel at home again on earth since the counterweight to everything the serpent had helped ruin had appeared on earth, and had made its impact. The Talmud Yevamot 112 says that when Israel stood at Mount Sinai, their "filth" departed from them. What is meant is that they reverted to the state of innocence that existed when Adam had just been created. The book of Exodus deserves to be called the book of redemption, since it tells of the redemption of the Jewish people from a cruel and barbaric fate at the hands of a cruel and barbaric nation. Apart from the physical redemption from slavery, the promise of being given the land of Israel with all its abundant natural wealth, would enable the Jewish people to live a life of ease and to be tested if they would indeed prove obedient to G-d, so that He could allow His Presence to dwell amongst them. Moses’ss accomplishment in restoring G-d’s Presence to earth, made him the intermediary between G-d and His people. To be a good intermediary requires that the intermediary himself feels in harmony with the objectives and methods of the one who has made him intermediary. Such rapport can exist either naturally, or in spite of one's natural inclinations. When Moses was shown a kind of wood that sweetens the waters at Marah (Ex. 15,25), our sages are in two minds about the nature of this wood. Some say that it was sweet wood, and that the resultant sweetening of the waters was a natural process. Others maintain that the wood itself was bitter, in which case the transformation of the waters was miraculous (Mechilta Beshalach). We find that G-d employs both kinds of agents as leaders of the Jewish people at different times. Gideon, who abandoned his preoccupation with salvaging his harvest, and who challenged the angel about G-ds apparent abandonment of His people, demonstrated selflessness and lack of concern with his private business to such an extent that the angel could say to him "go forth with this strength of yours and save the Jewish people." (Judges 6,14) He succeeded because he possessed the major ingredient needed for leadership. The reverse may be the case when the emissary of G-d is motivated by a feeling of obedience to G-d, but lacks the characteristics that put him in harmony with the purpose of his Sender. When attacking Amalek, Saul allowed considerations of economic gain to persuade him not to kill the best of the herds; he also displayed pity just when G-d had forbidden pity. This led to tragic results for his dynasty (Samuel I Chapter 15). His downfall can be traced not to lack of basic obedience, but to internal conflict between his own aims and methods, and G-ds aims and methods. Therefore, G-d looked for another man, David, who would be in tune with His objectives heart and soul, and who is held up as a model human being whose inner strivings coincide with G-d’s. When Jerobam is chastised by Achyah (Kings I 14,8-9), the point emphasized is that he failed to be with G-d "like My servant David, who observed My commandments, who followed Me with his whole heart to do only what is right in My eyes." This same David describes his own world outlook in Psalms 139,20 in the following words, "Those who hate You O G-d, I hate, and those who rebel against You, I quarrel with." When the Messiah is described, three characteristics are described as essential (Psalms 72,12-14). "For he will deliver the defenseless man who cries, and the poor who has no helper; he will care for those who have been brought low." "He will redeem their souls from malice and violence, and their blood will be precious to him." Our Parshah tells us that Moses possessed the qualities enumerated in Psalms and that therefore he was the ideal intermediary and saviour for Israel. When Moses, on his first outing to his brethren, saw an Egyptian torture a Jew, he could not stand this and he slew the Egytian. This corresponds to the line, "He will deliver the defenseless man who cries out." On the second day, when he observed injustice being perpetrated among his Jewish brethren, he stood up for the victim, the defenseless, as he did when he helped the daughters of Yitro at the well. In each case he risked his life or safety. Despite his disappointing experiences, he continued to involve himself in other peoples' problems. It is clear then that with the advent of Moses, G-d had found the person who was likely to lead the Jewish people successfully.

Maimonides, in his Moreh Nevuchim Chapter 32, Section 4, points out that the attitude of people to the institution of prophecy is similar to their attitude to creation ex nihilo. Those who cannot accept the latter, cannot accept the former either. They cannot accept that G-d is free to grant the status of prophet to whom He wants. The believers in creation ex nihilo, however, face no such difficulty and can accept that the gift of prophecy is bestowed by G-d on whom He chooses whenever He chooses. According to the Greek philosophers, if the necessary moral and other qualifications are present, prophecy status follows automatically. According to Jewish belief, G-d’s freedom to grant prophecy to a person who possesses the proper qualifications remains unimpaired. It is a little difficult to understand Maimonides who says that the failure of a person with the right qualifications to be elevated to the status of a prophet is a rare occurrence. Let us accept the premise then that prophecy is something most exquisite, unique, and belongs to the wonderful endowments that are beyond natural law. It is granted by G-d as a reward for the highest degree of closeness to G-d, which the person selected as a prophet had attempted to establish. This is the reason why original Adam already needed to observe commandments, by means of which he could attain that relationship with his Creator both qualitatively and quantitatively. We find this in increased measure with Noach, and in still greater measure with Abraham, of whom G-d said "for I know him, so that he will command his sons and his household to observe the ways of the Lord and to practice righteousness and justice" (Genesis 18,19). G-d related to Abraham via the institution of prophecy not because of his superior mental faculties, but because "Abraham listened to My voice" (Genesis 26,5). This is why we find the same characteristic amongst Israel and not other nations. As we say in Psalms 147, "He has not done so for any other nation." However, the prophet and his stature is interdependent with the people amongst whom he lives. The people influence his own stature either positively or negatively. The Talmud Sukkah 25 tells that all the students of Hillel deserved the same degree of Divine inspiration as had been granted Moses, but since their peers did not deserve it, it was withheld from them. The presence of a prophet in a given society is itself a gift for that generation. G-d explained to Jeremiah, when the latter was despondent because his prayer for rain had not been answered, that if he could lead his people to prayer before the Lord, he himself could prevail also. Under the existing conditions however, even the intercession of a Moses or Samuel would be quite ineffective, (compare chapter 15 in Jeremiah) As a concession to Jeremiah, G-d lowered the ante, saying that if Jeremiah could at least separate the relatively good people from the thoroughly rotten and corrupt ones, he would have some degree of success. “you will be My mouthpiece." (Jeremiah 15,19) All this means that the people amongst whom Jeremiah laboured, had an impact on his ability to be close to G-d. At the same time, G-d exhorts Jeremiah not to slacken in his efforts and to persevere in his mission. The point made is that as long as Jeremiah is seen to be involved with the people, there is a chance that they will turn to him; should he allow himself to become remote however, there would be no chance whatsoever. For these reasons, prophets throughout the ages have not been of equal stature, each having operated in a different environment from that of his colleagues. Each respective environment left its imprint on the respective prophet's personality. Many of the qualities and attributes that a person lacks, can be compensated for by devotion and dedication, which in turn leads to the gift of prophecy from G-d. This is proven conclusively by the experience of the Jewish people when they stood at the foot of Mount Sinai and said the famous words "we shall do and we shall listen." (Exodus 24,7) The Talmud in Nedarim 38, says that prophecy does not reside within a person who is not strong, wise, wealthy, etc., which suggests that G-d confers the gift of prophecy only on those who demonstrate their eagerness to translate theory into practice, either by way of their minds or their physical endowments. "Wisdom" helps to create wholesomeness of form in matters requiring study and contemplation of religious truths. In the words of Kohelet 7,12, "wisdom makes its owners come truly alive." Without this "wisdom," everyone is like a corpse, and it is not the corpse who can sing the praises of the Lord, (compare Pslams 115) Once man has achieved this relative level of perfection, he can go on ascending by degrees and will become endowed with prophetic powers as a reward for and result of his own efforts. Daniel chapter 8 from verse 15 onwards, describes this process. "When I, Daniel had seen the vision and I sought understanding, then, behold there stood before me the likeness of a man." He explains that because of his intense desire to gain greater insights, the vision was granted to him. The word "man" implying an intermediary, refers to the angel Gabriel whom Daniel mentions first of all. The Talmud Berachot 25, explains that G-d grants wisdom to those who are intelligent already. This is illustrated by a parable in Kohelet Rabbah I, about the wealthy merchant who would display his wares only before the well to do, not before those who would not squander their money. Similarly, G-d does not bestow the gift of prophecy on shallow minded individuals on whom such a gift would be wasted. Therefore, we find in Exodus 31,6, "and in the heart of every wise-hearted person have I given wisdom." Divinely inspired wisdom would be paired with natural intelligence to help in constructing the materials needed for building the tabernacle in the desert. The Mechilta tells that anyone who lacked sight on one eye could not experience giluy shechinah, the revelation at Mount Sinai. This is what Daniel meant (chapter 10,7) when he said: "I, Daniel alone saw the vision; the people who were with me did not see the vision, but a great fear overcame them and they fled into hiding." Although Ralbag describes all this as being part of the vision, no one else having in fact been present with Daniel at the time, he does not cite any proof in support of his thesis. We will therefore assume that the verse is to be understood literally, i.e. as an actual occurrence. Daniel describes the progress of how prophets receive direct communication from G-d. First, it is received by the brain alone; it does not spread to the other faculties. On the contrary, it confuses them so that Daniel says "I had no strength left," standing on hands and knees. Later he stood on his feet but trembled; still later he stood on his feet but was dumbfounded. Finally, he was told chazak vechazak, grow stronger and stronger! (verse 19) At that point Daniel was able to reply and invite verbal communication. All this proves that proper prophetic insight and communication from G-d, requires physical strength and health. The relationship between body and mind is described like the relationship between the brain and the men who were with Daniel at that time. The latter symbolise the physical attributes. Wealth also belongs to the matters that help prepare perfection in one's external needs. Food, drink, clothing are all prerequisites for study and contemplation in an atmosphere of serenity. In Deuteronomy chapter 29, Moses stresses that during all the forty years Israel had been in the desert, G-d had not only provided food and water, but ensured that the people had adequate clothing, shoes etc. This proves that the provision of one's physical needs is a prerequisite for the successful pursuit of spiritual attainments. These three points were appreciated by the king of Babylon when he ordered to have Jewish children of aristocratic parentage brought to his Court, children who had no physical blemish, were intelligent and able to absorb the most intensive training in the Chaldean language. The king ordered these children to be given daily rations of food. He mentioned two specific physical attributes that were required in order that these children would qualify for that program, but stressed three additional mental attributes. The words va-yeman hamelech, the king provided, sound very similar to the word man, the food the Israelites ate in the desert. (Daniel 1, 3-6) In this connection it is interesting to note the instructions given to king Saul by the prophet Samuel immediately after he had anointed Saul. We read in Samuel I 10,2-6, "when you depart from me this day, you will meet two men at the grave of Rachel, in the territory of Benjamin, at a place called Tzeltach. They will say to you... the she asses you have come to search for, have been found. Your father has stopped worrying about the matter of the she asses and worries instead about you, saying "what can I do about my son?" Go from there quickly, you will come to Elon Tabor where three men seeking the Lord at Bet El will meet you. One of them carries three young goats, one of them carries three loaves of bread, and one of them carries a hose filled with wine. They will greet you and give you two loaves of bread which you should accept from them. After that, you will come to the hill of G-d where the Philistine representatives are stationed. When you arrive at the town, a band of prophets will encounter you from the altar. They are carrying musical instruments and prophesy. The spirit of the Lord will come over you also, and you will join them in prophesying. You will be turned into a different person." The reference to the she asses symbolises material wealth. (Jacob had said "I have acquired oxen and donkeys," Genesis 32,6) The second symbol, physical well being, is represented by the two loaves of bread Saul was to accept and consume. This was in order to give him physical strength. The third sign, that of the musical instruments, is symbolic of the medium that would enable him to receive Divine inspiration. We see this point confirmed in Kings II 3,15, when the music put the prophet Elisha in the mood to receive Divine communication. These three otot, signs, enable a person who is so equipped to become capable of receiving Divine inspiration. A causal relationship definitely exists here. Once one has received such Divine inspiration, definitely exists here. Once one has received such Divine inspiration, one becomes a person of different stature. The prophet Samuel had told Saul something of great importance when he said to him "do for yourself whatever you think yourself capable of, for the Lord is with you." (verse 7) The message is that Saul should not be satisfied with what he had achieved up to that point, but see it as a link in a chain to still greater achievements he should strive for. Jeremiah expresses a similar thought (Jeremiah 9,23) when he calls out "let not the wise man boast of his wisdom, nor the wealthy of his riches etc., but if he must boast, let him boast about the degree of closeness to Me he has attained." The lesson is that we are never to consider the possession of any attribute as an end in itself, but only as an aid towards realising our task in life. Another interpretation of that verse in Jeremiah could be that G-d says "I, the Lord, find the performance of deeds of loving kindness, justice etc. appealing, as distinct fom the splendid isolation in which philosophers like to wrap themselves, ignoring the supposedly "lower" masses." When Elijah departed this world and Elisha was consecrated as his successor, the former describes three journeys he had to undertake. A great deal can be learned from that. (Kings II chapter 2) It is worthwhile noting that the destinations of the three journeys are progressively further away from the center of the land of Israel. Since the Shechinah resides in Israel, one would have expected these journeys to focus progressively on sites nearer the heart of Israel, the holy Temple etc. It appears that Elijah was desirous of matching the stature of Moses. Therefore, G-d sent him to the area where Moses had been buried. His first journey to Bet El was to signal that he should not use his physical attributes to traverse the length and breadth of the country and to enjoy such a trip physically, but he should go to Bet El and benefit from the wisdom of Torah and Avodah. Just as the physical exuberance and strength of children tends to be sapped in school when they apply all their energies to their studies, so the concentration on spiritual values would sap the physique of Elijah. He hinted to Elisha that his mission was merely to walk to Bet El, to the presence of the Shechinah, and to remain on the threshold of the house of G-d. He asked Elisha to consider seriously if he was able to subjugate his whole body so that it would be employed only in pursuit of spiritual values. Elisha's reply, of course was "by your life, I will not abandon your path." Afterwards Elijah said to Elisha that G-d had ordered him to go to Jericho. We know from the book of Joshua that all the captured loot from the captured city of Jericho had been declared "holy to the Lord," the metal going to the temple treasury, the balance being burned. (Joshua chapter 6) This was a hint to Elisha that all material wealth is useful and permitted only when it is put in the service of the Lord, if such a person wants to attain the perfect character that leads to the gift of prophecy. Here too, Elisha responded that he would remain at Elijah's side, and he accompanied him to Jericho. After that, Elijah said to Elisha that G-d had sent him to the river Jordan, which must be symbolic of the intense longing for wisdom. Our sages paraphrase the thought by saying "eyn mayim ela Torah", the only water that really quenches thirst is true Torah knowledge. Solomon expresses it in Proverbs by saying "drink water from your true fountain," i.e. your Creator. (Proverbs 5,15) Elijah impresses upon Elisha the importance of clinging to wisdom with the utmost tenacity, never to be satisfied with what had already been achieved. Elisha was tested to see if indeed he could walk on the waters of the river, thereby displaying an achievement surpassing that of Elijah's other disciples. Elijah gave of his spirit to him and not to the others, some of whom had not even reached the level of going to Bet El. Whereas Bileam is a prime example of the misuse of natural endowments and wealth, Moses is an example of someone who was endowed with all the attributes mentioned, employing them all exclusively in the service of G-d and his great mission. For this reason, he merited to rise to the highest level of prophecy possible. G-d explained this when Miriam and Aaron discussed Moses in a disparaging manner. (Numbers chapter 17, see details on this in chapter 76). It is this subject matter that our sages had in mind when they quote Rabbi Samuel son of Nachman in Vayikra Rabbah 1, as saying that the eighteen commandments involving erection of the tabernacle corresponded to (a) the eighteen vertebrae in our spine, (b) the eighteen benedictions in our central prayer the amidah, (c) the eighteen remembrances in the keriyat shema and the eighteen remembrances in Psalm 29. We need to understand why the number eighteen is so central to this statement. It will be demonstrated that all eighteen relate to the physical and material attributes needed to achieve the goal of perfection. None are to be used except in the service of G-d given directives. The attributes of physical beauty, strength, health and dignity of bearing, are symbolised by the eighteen spinal cords which are the backbone of all that is important physically, without which even upright posture is impossible for man. The eighteen commandments involving the erection of the tabernacle mean that we must serve the Lord by employing all our physical endowments when constructing the tabernacle, the prefabricated equivalent of the Temple. Concerning the use of one's health in an approved manner, this is expressed by prayer, seeing that all these matters are the subjects of the requests we make in our central prayer the amidah. As the Mishnah in Avot expresses it, "we temporarily abandon eternal life in favour of the prerequisites of life on this planet." This statement was made concerning those who indulge in unduly long prayers, stressing their requests for material blessings. Concerning attributes of mind and spirit, all of which are subsumed under the heading "wisdom," our sages say that these are symbolised by the eighteen remembrances contained in the Keriyat Shema. It is obvious that all paragraphs deal with aspects of faith in one way or another, as well as knowledge of, love and reverence for G-d. The ultimate perfection, the goal of which is understanding of G-d to the maximum extent that it is given to humans to achieve, is found symbolised in the eighteen remembrances contained in Psalm 29. This Psalm beautifully describes both maasseh merkavah and ma-asseh bereshit, i.e. esoterics and the story of Creation. As we discussed in the previous chapter, perfect praise can be bestowed only by one who is himself perfect to the extent that such perfection is attainable by his species. Anyone who conducts himself perfectly in these four areas, (the 4-times 18) and leads a saintly life, qualifies for being called upon by G-d, is called EL, an elevated being. After having completed the tabernacle, G-d called Moses EL, i.e. "vayikra el Moshe (Leviticus 1,1). This was in reward for having performed "ka-asher tzivah hashem et Moshe,” exactly as G-d had commanded Moses. After Moses had built the palace for the King, as it were, he was invited to come into the palace. From all the foregoing we have potent proof that prophecy resides only within those who possess the qualifications discussed, and who use those qualifications properly. If a Moses who had been endowed with outstanding natural attributes, required all these preparations to achieve his highest stature, how much more so must others not so generously endowed at birth labour before they can qualify! The Midrash Shocher Tov on Psalm 19, goes to some length to explain how Moses, while he was in Heaven "for forty days and forty nights," could distinguish between day and night. The point, of course, is to make us aware that even a man who had risen to the level of Moses, could never become completely oblivious to conditions of life as they are on earth. The Torah needed to tell us only that Moses remained on or above Mount Sinai for forty days, and we would have concluded that the nights were included. The emphasis on the word "nights" then suggests that he remained aware of the difference even when in a world where such differences do not exist. (Jonah's having remained inside the whale for three days and nights is a different situation).

The instructions concerning the details of the appearance of the menorah which are given before its construction, then again while its construction was in progress, and finally- at least partially- in Parshat Beha-alotcha when the lighting of the menorah is commanded, pose the problem "why all this emphasis on the details?" Since none of the legislation in the Torah contains superfluous detail, it must be that the details are very important if they concern nothing more than a vessel that serves as the vehicle of a mitzvah, not the mitzvah itself. Why do we need to be told at that point that the construction of the menorah conformed to its blueprint? Who was it that carried out its construction? The craftsman who made it is referred to only by the words "he made it." The subject is nowhere mentioned by name, however. Why does Aaron need to be praised for not making any changes? Were the problems of cleaning the menorah so extraordinary that changes in its construction seemed to have been called for? Even stranger is the Midrash Tanchuma in Parshat Beha-alotcha, according to which Aaron was told that lighting the menorah was a commandment which would never become redundant, whereas offerings on the altar would cease with the destruction of the holy temple. Did not everything cease at that time, including the lighting of the menorah? Maimonides' answer that the Midrash refers to the lighting of the Chanukah lights seems far fetched. Aaron's mind would hardly have been put at rest by being told that a minor Rabbinic ordinance in the future would compensate him for not participating in the offerings that had been brought by the princes in which his entire tribe had not been represented. This is especially so, since even during the seven days of the inaugural service in the holy tabernacle, when Moses himself performed the sacrificial rites, Aaron's mind had already been troubled. This in spite of the fact that he would perform many more such sacrificial rites in the future. We therefore have to look further in order to understand that particular Midrash. There is a basic difference between the way man looks at things and in the way G-d looks at things. Man begins with the phenomena that he sees and hears, and proceeds by means of those phenomena to comprehend or assume the existence of other less familiar phenomena. Such unfamiliar phenomena may exist only in the abstract, never to be perceived visually or aurally. G-d, on the other hand, proceeds in the opposite fashion. Sof ma=asseh bamachashavah techillah, the final product had been envisaged at the very outset. This is the way He operates. Every manifestation of any phenomenon represents merely a step planned and necessary to lead to the ultimate total structure. Having planned the final product, He comprehends the significance of every step, every constituent part, even if it is apparently unrelated to the whole. He is aware that such a phenomenon is indispensable, an integral part of the whole to be revealed later. On his way to the inner sanctuary, man, observing the sacrificial rites of the burning of animals which symbolise removal of sin etc., begins to comprehend that the inner sanctuary must be approached only in a state of purity, after washing himself from the copper basin placed in front of the sanctuary. Inside the sanctuary are found the holy vessels of which the menorah represents the concept of enlightenment, wisdom, which though one, seeing the menorah has been hammered out of single chunk of gold, nevertheless contains seven arms, branches. These seven arms suggest seven different disciplines of wisdom and knowledge. Indeed, the wisdom that Solomon (Proverbs 9, 1) refers to, is the Torah itself. We find this also in chapter six of Proverbs, where we read "a mitzvah is a light, whereas Torah is the source of enlightenment." The menorah of the spiritual forces in our world is represented by Torah. It guarantees meshivat nefesh, (Psalms 19,8-11), the return to eternal life by the soul. The six arms are mentioned alternatively left and right, representing the physical forces, (left) and the spiritual forces (right). The words "testimony, mitzvot and judgments," refer to the three arms on the left, whereas the words "mandates, reverence and more desirable than fine gold," refer to the three arms on the right of the stem of the menorah. Simple man does not dream of, or aspire to greatness- even in this physical world. "The testimony of G-d is faithful," teaches that this does not hold true in Judaism. An inferior position in this physical world, does not constitute a barrier to reaching one's perfection, Divinely inspired goals. Machkimat peti,” it makes even the fool become wise." Torah promotes that kind of inspiration. The princes which govern this physical world are the willpower and freedom of choice which enable man to aspire to lofty heights in spite of lowly physical surroundings. Since man may have suffered corruption due to other material forces that interact with him, pikkudim, mandates are needed to counteract the inroads made by the aforementioned forces. The purpose of these pikkudim, is to make the positive character traits the norm rather than the exception. mitzvah, are those commandments which ennoble our lives on earth by constituting a symbolic link with our destiny, our relationship with G-d. Examples are tefillin, (phylacteries), tzitzit (fringes), mezuzah, lulav and others. "Enlightening the eyes," refers to the thoughtful performance of the commandments. Yir-ah, refers to the reverence which we demonstrate when we perform commandments which we are unable to rationalise. We demonstrate our obedience to G-d whose superior wisdom we acknowledge by performing these mitzvot. Omedet la- ad, endures forever, means that part of the Torah remains an eternal moral and intellectual challenge. Mishpatim, judgments, refers to the penalties in store for those who choose not to observe the legislation of G-d as revealed in the Torah. This reference is made especially to past generations whose failure in this respect resulted in their being punished in a manner that fitted their crimes. Tzadku, were just. The justness of the punishment suffered by those generations is apparent to the student of history, i.e. the history described in the Torah. Hanechemadim, that are more precious than fine gold, refers to the statutes whose purpose it is to assure us a reward in the world to come, a reward far greater than any material possessions in this world. The symbolism contained in the merit, the right to kindle the menorah which represents man's attempt to perfect himself, becomes clear then. Keeping to the exact order in carrying out this task is laudable since so much depends on its outcome. Just as the name menorah for the whole candelabra suggests enlightenment, its parts, i.e. stem, arms, chalices, and flowers suggest their respective functions. The stem is used to acquire wisdom; the chalice to be the receptacle of such wisdom; the flower suggests additional wisdom sprouting forth once the fundamentals have been observed properly. The height of eighteen tefachim, handsbreadths, represents the height of a man of average height. The number eighteen is symbolic of the word chay, alive, i.e. its numerical value. Man's intellect is divided into two categories, each of which is subdivided into three parts. There is practical as well as speculative reason. The practical reason deals in the first instance with man's personal concerns, in the second instance with the concerns of his household, and in the third instance with matters affecting the society in which he lives. Similarly, speculative reason. In the first instance, man identifies his own feelings and senses. In the second instance, he learns to determine the validity of all these sensations, whether the information they convey to him is true. (i.e. can one trust one's senses?) In the third instance, man acquires the ability to understand the interrelationship between all these phenomena. This third stage is generally known as beenah, insight. The three arms on the right side of the menorah represent the three kinds of speculative reason, whereas the three arms on the left side of the menorah represent the three levels of practical reason. The "knobs" on the stems are to be seen as "way stations." Since attainment of insights is achieved only gradually, step by step, these knobs represent the steps in man's intellectual progress.

Rabbi Levy is quoted in Leviticus Rabbah 20 as saying "if the heel of man outshines the sun, will not his face outshine it even more?" This means that if the reward man receives as a result (eykev, heel) of using his free will for constructive purposes elevates him to a status exceeding that of the planets (which are performing G-d’s will in an involuntary manner), this is proof that man himself, i.e. "his face," the seat of his faculties, outranks the planets. An artist who fashions two plates, one for himself, the other for an outsider, will surely take greater pains with the plate he intends for himself. Similarly, G-d. Man who is to serve Him, was fashioned with more care than the sun which is merely to serve man and G-d’s other creatures. Planets do not require intelligence to carry out their functions. The duties of man however, are such that he requires intelligence as well as other faculties to carry them out, something the planets are not equipped with.

Bereshit Rabbah 8 tells that the Torah was created two thousand years prior to the universe. This means that until Abraham began to observe Torah laws, only a few people had walked with G-d, hence the real world did not start until then (approx. two thousand years after Adam was created). The years preceding the birth of Abraham are called tohu, empty. (Sanhedrin 97) Similarly, the statement of Rabbi Shimon ben Lakish concerning Psalms 139,5 "You have created me first and last" means that I was first in Your planning, but last in execution. As the stage was prepared for man during the creation of the universe, so the history of mankind up until the time the Torah was given at Mount Sinai is the setting of the stage for a world in which Torah can reign supreme.

Our Parshah addresses itself to this very problem. The way to salvation is the straight and narrow, whereas the alternative is threefold. "The blessing, that you listen to the commandments of the Lord your G'd." (11,26) However, the curse "you do not listen, you depart from the path- to follow other deities whom you have not known." (11,28) At Sinai we were given three imperatives. " anochi, I am the Lord; lo yihyeh, have no other deities; zachor et yom hashabbat lekadsho, remember the Sabbath day to keep it holy. It is these three commandments that remind us that there is a hashgachah peratit, personal Divine Providence that guides our lives here on earth. Ever since Eve had sinned, true freedom has been denied man since the yetzer hara, evil temptation has gained entry into man through her to all subsequent generations, leaving us with less than a fifty-fifty chance to totally defeat the temptation to do evil. But now, after Sinai, that chance had been restored. This is the meaning of Rabbi Eleazar who said that from now on we are the architects of our own evil if we choose the wrong path. Between the time of Eve and Sinai, men were fatalists to whom doing good made no sense, since they were convinced that history was decreed and the future unalterable. As long as the belief existed that all had been pre-ordained, all good and evil emanated from Heaven. Only when the Jewish people were disabused of the idea that all had been pre-ordained, did good and evil, reward and punishment truly become man's choice. The reversal in man's fatalistic outlook on life began with Abraham, of course. In our Parshah, G'd not only offers the choice, but almost makes sure that we make the right choice by telling us to choose life. (chapter 30) All of mankind may be viewed as guests at G'ds table. Because of the special relationship that exists between Israel and G'd, the former is offered a choice portion by having its attention directed towards it without depriving Israel of the ultimate decision of what to opt for. "You shall choose!" (Deut.30,19) The public declaration at Mount Gerizim and Mount Eyvol immediately following the conquest of the land, point to the urgency of assimilating this lesson especially in the land of Israel, which, since it is under the unceasing surveillance of G'd will not long tolerate non observance of the mitzvot. This is in contrast to Egypt, where pursuit of a hedonistic way of life went unpunished for long periods of time. The first task is destruction of all vestiges of idol worship remaining. Therefore, (12,2) "destroy utterly all the places that served as centres of idol worship." Next comes the need to establish a central place of worship, to minimise the opportunities for any deviationist movements within Judaism. At any rate the message is that it is not man who chooses where he wants to worship, but G'd determines where and when He can be successfully prayed to. After that, the Torah limits sacrificial service to the central site of worship, and states that only certain types of animals will be acceptable as potential sacrifices. In this way, many abominations practiced by the pagans were eliminated as a form of worship, foremost among them child sacrifice. Since a great part of the animal offerings were concentrated on the various holy days that involved pilgrimage to the temple by all males, the Torah stresses that on such joyous occasions the less fortunate must not be forgotten, and must be made to share in these expressions of joy. For that reason, the Levite, the stranger, (convert to Judaism), the widow and the orphan are especially mentioned. Since the true measure of acknowledging G'd lies in one's appreciation of G'ds tremendous generosity to man, man can reflect this pious feeling only by extending his own generosity towards the less fortunate in his society. In order to underscore the serious nature of the sin of idol worship, the Torah reminds us once more that the former inhabitants of Canaan were dispossessed and destroyed because they indulged in these abominable practices. Not only was their philosophy faulty, even their deeds were corrupt, involving sacrificing their own children. We are asked not even to investigate their actions or to enquire into the reasons underlying their philosophy. A second danger the Jewish people may be faced with in their new home, is the call of the false prophet to deviate from the path of tradition. Coming as it does from someone who may have acquired the reputation of being a prophet, such danger is very real indeed. The Torah warns that the surfacing of such people advocating practices inimical to normative Judaism is a test of our faith in G'd, our loyalty, and must be reacted to a such. The third danger, and by far the most difficult to combat, is seduction by one's intimate friends and relatives. (13,7) "When your brother, son or daughter tries to seduce you, privately, saying let us worship other deities that you have not known." We are warned to ignore sentiments of protectiveness for the welfare of family in such cases, and to bring such people to justice. We must not corrupt our sense of pity by applying it to the undeserving. Only when we do not abuse feelings of mercy, pity etc. can we in turn expect the Almighty to employ His sense of pity, mercy etc. when we are in need of it. When G'd sees that we deal with cities in which idol worship has become rampant, according to Torah law, then His wrath that such things have been allowed to happen can be assuaged. Actually, display of sympathy for the corrupt few is equivalent to subjecting the majority to their evil machinations. Cruelty,- if such it be- must be reserved for use against unrepentant sinners. G'ds purpose in educating us, is to eliminate negative character traits and elevate us to a level of banim attem tashem elokeychem, you are true children of the Lord your G'd. We would almost cease to be beney adam, "sons of man," and become "sons of G'd" instead. The fact that the Jewish people or G'd are referred to as children, daughter, mother and sister in their reciprocal relationship in various places in the Bible, indicates that the intimacy of such relationship undergoes changes. Psalms 45,11, speaks of "hearken daughter and see!." Song of Songs 3,11, speaks of "the crown with which his mother crowned him on the day of his wedding." Song of Songs 4,12 speaks of "My sister is like a fenced in garden." The relationship between Israel and its G'd is one that should become progressively more intimate. For these reasons, "do not make incisions on yourselves," is to remind us that the loss of human relatives notwithstanding, the continued presence of G'd, who represents to us all the above listed human relationships, must help us put any personal grief over the loss of dear ones into its proper perspective, and not to "cut ourselves up" over such loss. When members of one's family die,- seeing that theirs was the same relationship with G'd as ours-, He has suffered a loss similar to ours, and it is not fitting therefore for us to disfigure ourselves as a sign of mourning. "Do not make a bald spot on your forehead." (14, 1)This is the true meaning of the verse "for you are a holy nation to the Lord your G'd." (14,2) See our commentary in Parshat Emor. The reason this legislation follows that of the ir hanidachat, the city of idol worshippers that has to be destroyed, is to remind us that inflicting wounds upon one's body in mourning, for people who died as a result of punishment for such sins as idol worship, is just as wrong as treating such people with less than the full force of the law. Finally, to reinforce the holy character of the Jewish people, and to insure their continued adherence to Torah standards, the legislation concerning forbidden foods is appended.

And though our sages (OBM) stated that the Patriarchs fulfilled the entire Torah (See RaSh”Y on Bereshit 26:5, Yuma 28b and Kiddushin 82a) , and similarly they stated in Va-yikra Rabba (chapter 2 (See Va-yikra Rabba, parsha 2, siman 10) ) deriving that Noakh learned Torah, it’s not that they were commanded and then responded, and that they had the specific Halakha and the prescribed law (Heb.: ha-halakha v’ha-din) . Rather it’s as I wrote previously at the end of Gate 1 (chapter 21), that they fulfilled the Torah as a result of their grasping via their wondrous understanding of how the worlds are rectified, and [also] the arrangement of the supernal powers that are rectified with each and every commandment. However they were also given permission to worship Him even using other actions and situations beside the commandments. And they could even transgress a specific commandment, not doing per the Torah’s prescribed actions, according to their own perception and grasp that this situation and specific behavior was necessary then to rectify the worlds. (And on this matter refer to the book Sefer Ha-eh-moonote by Rav Sheim Tov, and similarly he cited there in the name of Rabbeinu Chooshiel Gaon (OBM), only that he greatly condensed his account in accordance with the Rishonim’s (OBM) manner in matters of holiness, that they greatly concealed and hid these matters.)

And similarly, they said in Chapter 2 of Yevamot (24b:8): The sages taught, "Converts are not accepted in the days of the Messiah. Similarly, they did not accept converts in the days of King David or in the days of King Solomon." Rabbi Eliezer said, "What is the verse [it is based upon]? Behold, they may gather together [gor yagur], but without Me; whosoever shall gather together [gar] with you shall fall on yours (Isaiah 54:15). He who dwells [gar] with you in your poverty, he is the one who shall fall on yours. But not another." Behold, you see that we do not accept converts when times are good [for the Jews]. For a beginning should not be made from good days. Since a person will certainly serve God, may He be blessed, because of this, when he sees good. Hence, it is necessary for him to have his start before [the good times]. Then he will [merit it to] acquire the world to come even during the good days.

Behold I saw fit to expand a bit in this way in order to resolve the question that Ramban, may his memory be blessed, raised in Parashat Toledot about their midrashic statements (Bereishit Rabbah 95:2) that the forefathers kept all of the Torah. It is, as they, may their memory be blessed, expounded on [the verse]: Inasmuch as Abraham obeyed Me and kept My charge, etc. (Genesis 26:5). And there Ramban wrote, "And one can ask, 'If so, how did Jacob set up a pillar (Genesis 28:18), and marry sisters; and Amram marry his aunt (Exodus 6:20); and Moses set up twelve pillars (Exodus 24:4)? And how is it possible that they should act [as if what is forbidden] in the Torah is permissible, which Abraham, our father, forbade upon himself; and that God, may He be exalted, [gave] him reward upon the matter — and that is that he commanded his children and his household after him to walk in His ways? And with Jacob, they expounded (Bereshit Rabbah 79:6) that he kept the Shabbat and established boundaries (within which he would be allowed to walk on Shabbat).'" And Ramban answered that "Abraham only kept the Torah in the land [of Israel], and Jacob [accordingly only] married sisters outside the land, and likewise Amram, etc." — as he wrote at length there. But I wonder about this since we do not find that Jacob divorced his wives upon coming to the land. And after Rachel died, he remained with Bilhah and Zilpah, who were also sisters according to the opinion of our rabbis, may their memory be blessed (Bereishit Rabbah 74:13:14).

However according to what we have indeed written about the matter of change in the commandments, everything is resolved. As it is possible that the prohibition of two sisters was not yet a sin at all during the time of the patriarchs, but was rather innovated afterward when the divine wisdom saw that a great catastrophe can come from this, given the jealousy of the children of Leah towards Joseph, the son of Rachel, the sister of their mother. Also [due to] the jealousy Leah and Rachel towards each other. As given that Leah and Rachel were Jacob's main wives, [their children] were jealous towards each other, which was not the case with the children of the maidservants. And that is why it is stated about Joseph: and the lad was with the sons of Bilhah, and the sons of Zilpah (Genesis 37:2). Behold it was from the angle of Leah and Rachel being sisters, and the jealousy of their children towards each other, that our ancestors went down to Egypt. And that is why [marrying] two sisters was subsequently forbidden. That is the reason for the need for the content of these stories: To make us aware of the reason for one of the commandments. And the Guide [for the Perplexed], Part III, Section 50 wrote something similar to this about the story of These are the kings, etc.. And it is possible that just like the law of sisters was changed, so too was marrying an aunt changed. And that is why Amram was permitted to marry his aunt. And our rabbis, may their memory be blessed, expounded similarly to this concerning the prohibition of a sister, as it is stated about it:it is kindness (Leviticus 20:17). And our rabbis, may their memory be blessed, expounded (Yerushalmi, Sanhedrin 9:1), "What I permitted to Cain and Abel, etc." And that is why these sexual prohibitions were not yet forbidden during the time of the patriarchs until the time of the giving of the Torah when this law was innovated. And Ramban himself, may his memory be blessed, wrote like this concerning pillars, and these are his [words]: And the [prohibition of setting up a] pillar is a commandment that was innovated at a certain time, as they expounded (Sifrei, Deuteronomy 146) about that which is stated: in that the Lord, your God, hated it (Deuteronomy 16:22) — "He hated it, after it was beloved in the time of the forefathers." To here are his [words]. And since it is [the case] here, it is also [the case] there. For one should learn from what is revealed about what is hidden.

The fundamental commandments that are not dependent on place, time, or any other factor are deeply rooted in the heart. They are the precepts, such as the charge that is entrusted to someone who is appointed to fulfill it. Therefore, King David said (Psalms 19:10), "The precepts of the Lord are upright, causing joy to the heart." These commandments were already known and weighed in the minds of the people before the giving of the Torah by the hand of Moses. They are numerous, like the Ten Commandments, except for the observance of the Sabbath, which was altered by Moses. Concerning these commandments, it is said (Genesis 26:5), "Because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws." If Jacob, our forefather, had known the prohibition of all incestuous relationships, he would not have married two sisters simultaneously. Therefore, it is stated (Leviticus 18:27), "For all these abominations, the people of the land who were before you have done, and the land became defiled." This includes engaging in same-sex relations, which is contrary to the will of God and is abhorred in its entirety. Similarly, engaging in intercourse with other kinds and bestiality are prohibited. Therefore, it is appropriate to interpret (Leviticus 20:17) "The near kinswoman" as referring to a person who has a close familial connection with his sister, who is the daughter of his father and mother. In the same manner, it is said (Exodus 14:30), "And Israel saw the Egyptians dead on the seashore." Consequently, Abraham said (Genesis 20:12), "Besides, she is truly my sister, my father's daughter, though not my mother's daughter." This serves as evidence that there is no punishment from the court for such cases. If one objects and asks why the prohibition is against the sister and not the brother, one might similarly ask why the distinction is made between a virgin and a non-virgin. However, this is not the proper legal argument to make in these cases.

Now, from where do we know that Avraham repaired and adorned the quality of Kingship-Malchut? From the verse that states, (Genesis 26:5) “Because Avraham obeyed My voice, and kept My charge, My commandments, My decrees, and My Torahs.” It also is written, (Genesis 21:23) “He planted a Tamarisk-Eshel-אשל in Be’er Sheva-באר שבע.” That is, he began replanting what Adam, the first man, had severed. Where did he plant them? In the Well of Seven-Beer Sheva-באר שבע. About this the verse states, (Genesis 17:22) “God-Elohi”m-אלהי״ם ascended from upon Avraham,” and it states, (Genesis 12:8 and elsewhere.) “And he built an altar there to HaShem-יהו״ה.”

{Elijah} opened and said, 'Faithful Shepherd, the Holy One, blessed be He gave this bride of yours, [ this refers to Malchut/Kingship] to Abraham to bring up for you. And since he kept her she is called his daughter. This is what is meant by the saying that Abraham had a daughter whose name was 'Bakol (Eng. 'in all')'. By her he observed the whole Torah even the Eruv Tavshilin (an action allowing one to cook on holiday for Shabbat). This is the meaning of, "and kept My charge" (Genesis 26:5). And he brought her up, as written, "And he brought up Hadassa" (Esther 2:7). And the Holy One, blessed be He, blessed him for her sake, as it is written, "and Hashem had blessed Abraham in all things (בַּכֹּל)" (Genesis 24:1). He brought her up with every good virtue and was charitable to her. He raised her to greatness, with the quality of kindness (Chesed) of Abraham. His house was, for her sake, wide open to do kindness to all the people of the world.

Chapter 13: Torah [1] After these things, the word of the Lord came to Abram in a vision, saying (Genesis 15:1). "He stores up sound wisdom for the upright" (Proverbs 2:7). Before the world was created, the Torah was hidden by God until Abraham would come and take it, as it is said: "Because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws" (Genesis 26:5). This teaches that Abraham our father fulfilled all the commandments and all the laws, as it is said: "And My laws" (Genesis 26:5). Rabbi Yonatan said in the name of Rabbi Shimon ben Yochai that even the laws of cooking were upheld by Abraham, as it is said: "Because that Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws" (Genesis 26:5). Therefore, Solomon said, "He stores up sound wisdom for the upright." Another interpretation: The Holy One, blessed be He said to Abraham, "You are engaged in the study of the Torah, I assure you that I will be your shield. Just as a person holds a shield and even if arrows or stones are thrown at it, the shield receives them, so I will be a shield for you and not only for you, but also for your children if they engage in the study of the Torah. Just as you engage in the study of the Torah, I will be a shield for them, as it is written, 'The word of the Lord is a tested shield to all who take refuge in him' (2 Samuel 22:31). Therefore, it is said, 'He stores up sound wisdom for the upright; he is a shield to those who walk in integrity' (Proverbs 2:7)."

Chapter 33 Writings: [1] "Blessed is the man who fears the Lord" (Psalm 112:1). This means that in the end, everything will be heard by God: "Fear God and keep His commandments, for this is the whole duty of man" (Ecclesiastes 12:13). How does one ultimately succeed? Nothing is more beloved than one who fears the Almighty, as it is written, "In the end, everything will be heard," etc. In the custom of the world, one person says to his friend, "I am rich and have plenty of wheat, oil, and wine." His friends tell him, "You have everything, where will you put it? If you have no storage, you have nothing." Similarly, one who is rich and wise in knowledge, but does not have fear of sin, has nothing, as it is written, "In the end, everything will be heard," etc. For this reason, David said, "Blessed is the man who fears the Lord." This refers to Abraham, as it is written, "Now I know that you fear God" (Genesis 22:12). "He delights greatly in His commandments" (Psalm 112:1). This refers to Abraham, as it is written, "Because Abraham obeyed Me and kept My charge, My commandments, My statutes, and My laws" (Genesis 26:5). "His descendants will be mighty on earth" (Psalm 112:2). This refers to Isaac, as it is written, "In Isaac shall thy seed be called" (Genesis 21:12). What is written afterwards? "And the man waxed great, and went forward, and grew until he became very great" (Genesis 26:13). "The generation of the upright will be blessed" (Psalm 112:2). And Abraham was old and well-stricken in age; and the Lord had blessed Abraham in all things" (Genesis 24:1). Similarly, God blessed Isaac after Abraham's death, as it is written, "And after the death of Abraham, God blessed Isaac his son" (Genesis 25:11). Therefore it is said, "The generation of the upright will be blessed."

Chapter (55) 56: Prophets. [1] The vision of Obadiah (Obadiah 1). May the memory of the righteous be for a blessing. When Eliphaz the Temanite answered and said (Job 4:1), Rabbi Berachiah said, "Why did the Holy One, blessed be He, exact punishment from Esau in a vision? Rather, it was to teach us how God repays both a hater and a lover according to their deeds. When Job was afflicted, Eliphaz, the firstborn of Esau, was his friend, and Eliphaz was righteous and rebuked Job only in a vision. The verse says, "Then Eliphaz the Temanite answered and said, 'If one ventures a word with you, will you be offended? But who can keep from speaking?'" (Job 4:2). It is like a parable of a man who had two wives, one whose dowry was ten thousand and one whose dowry was four thousand. The one whose dowry was four thousand said to him, "Why don't you treat me with the same respect as your other wife?" He said to her, "Your dowry is four thousand, and your friend's dowry is ten thousand." Similarly, Job said, "Why don't you treat me with the same respect as Abraham?" He said to him, "Have you been tested like Abraham?" He who is tested will be afflicted by what is said to him. And only Abraham was tested, as it says, "God tested Abraham" (Genesis 22:1). He said to them, "But I did not bring in four wreaths." "He was whole-hearted and upright, and he feared God and turned away from evil" (Job 1:1). They said to him, "Abraham was tested with ten, and he had ten wreaths." He was called Ethan, as it says, "A maskil of Ethan the Ezrahite" (Psalms 89:1), and similarly, "The mighty men are foundations of the earth" (Micah 6:2). And why was he called Ethan? Because he strengthened himself to do the will of his Creator. He who believed in God was called Heman, as it says, "And he believed in the Lord" (Genesis 15:6). And why is Eitan called Heman, who strengthened himself to do the will of his Creator, called Heman, because he believed in the Almighty, as it says "And he believed in the Lord" (Genesis 15:6). Abram was originally called Abram, and then the Lord added to his name, and he became Abraham. Why did the Lord add to his name? Because he fulfilled the five books of the Torah even before they were given, as it says "Because Abraham obeyed Me and kept My charge, My commandments, My statutes, and My laws" (Genesis 26:5). Therefore, he is called Abraham. He is also called "Ayit" (Falcon), as it says "One calls from the east a bird of prey" (Isaiah 46:11), referring to the hen that protects her chicks from the wolves and the ravens. Similarly, Abraham risked his life by being thrown into the furnace for his beliefs. He is called "Tzur" (Rock), as it says "Look to the rock from which you were hewn" (Isaiah 51:1). Just as a rock has no [עיים ruins or eyes], so Abraham was willing to sacrifice his son Isaac when commanded to do so. He is called "Nasi" (Prince), as it says "For thus says the High and Lofty One who inhabits eternity, whose name is Holy: 'I dwell in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones'" (Isaiah 57:15). He is called "Adon" (Lord), as it says "And he said, 'Blessed be the Lord God of my master Abraham'" (Genesis 24:27). And if you ask why he was called Adon, was it not because he was his servant? Others also called him Adon, as it says "And we said to my lord" (Genesis 44:19), because he made the Almighty Lord over all of His creatures. He is called "Elohim" (God), as it says "The prince of God" (Genesis 23:6). This is because he made known the fear of the Almighty in his world, as it says "You are God-fearing" (Genesis 22:12). He is called "Navi" (Prophet), as he first revealed the power of the Holy Spirit, as it says "And you return the wife of the man, for he is a prophet" (Genesis 20:7). "And he shall be called a God-fearing man, as it is said, 'Now I know that you are a God-fearing man' (Job 22:12), for he was in awe of the Lord and called a lover, as it is said, 'the seed of Abraham, my friend' (Isaiah 41:8). Behold, ten trials were given to correspond to the ten qualities. Eliphaz said to him, 'Do you possess these qualities? If so, then trouble will come upon you. Behold, you have comforted many' (Job 4:3-4). Those who suffer came to you, and you comforted them. The blind one came and said to you, 'God already knows what I am going to do, for He made me blind from my mother's womb.' And you said to him, 'Do not say that.' And you said to him, 'My son, if you built a house and did not want to make windows, who would have forced you?' You are a linchpin of the Almighty, and He did not do this out of hatred, but to praise you in the future, as it is said, 'Then the eyes of the blind shall be opened' (Isaiah 35:5). "So shall Hashem of Hosts be a protecting wall to the remnant of Israel; to them shall they deliver from captivity and return. And the Passover [Haggadah] says, 'Do not say thus, "If I were there, I would have built pillars for myself." Whoever says this, God praises him for the future, as it says, "Then shall leap as a hart the lame" (Zechariah 8:4). And also, the [Haggadah] says, 'The deaf-mute one says to him, "If you were a skilled craftsman and did not want to make ears for your friend, who could compel you?" Thus, God praises you for the World-to-Come, as it says, "And the ears of the deaf shall be unstopped" (Isaiah 35:5). You comforted all who were afflicted, "The tottering one will be restored by you" (Job 4:4). And now, when afflictions have befallen you, you are confused, as it says, "Now it shall come upon you and you will be broken" (Job 4:5). "Is not your fear of God your confidence?" (Job 4:6) Because you said, "I am pure and upright," if not for the fact that God acted towards you as one does towards a human being, and brought the Flood, your righteousness would have been before you. Remember now, who being innocent has ever perished?" (Job 4:7). Eliphaz said to Job, "Even if Abraham the righteous had been in your place, he would not have been spared," as it says, "I am the Lord Who brought you out of Ur of the Chaldeans" (Genesis 15:7). "If you are righteous, He will have mercy upon you, for He does not destroy the righteous, as it is said, 'Remember now, who that was innocent ever perished? Or where were the upright cut off?' (Job 4:7-8). When I saw those who plow iniquity (Job 4:8), I envied the wicked who were at ease, who sow mischief and reap calamity. But lo, the day comes, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the Lord of hosts, so that it will leave them neither root nor branch. (Malachi 3:19) He who roars like a lion and the voice of the fierce lion is heard no more (Isaiah 31:4), it was said to him, 'Israel will eventually sin before the Lord who is called a lion, as it is said, 'The lion has roared, who will not fear?' (Amos 3:8). He elevated them to Nebuchadnezzar who was called a lion, as it is said, 'The lion has come up from his thicket' (Jeremiah 4:7), and in the month of Tammuz, whose sign is the lion, he destroyed the Temple, which is called the lion, as it is said, 'Woe to Ariel, to Ariel, the city where David dwelt' (Isaiah 29:1), and he who rules over Judah is called a lion, as it is said, 'Judah is a lion's whelp' (Genesis 49:9). Here, he explains five names, all of them called a lion. The roar of the lion, the voice of the fierce lion, and the two young lions have been silenced. The lion perishes for lack of prey, and the cubs of the lioness are scattered. (Job 4:10-11) Elihu said to him, 'It was not I who spoke, but the Spirit of God who dwells in me' (Job 32:8). And how were all of these proven in a vision? As it is said in the visions of the night (Job 4:13), the Lord said to him, 'You have proved My servant Job in a vision; even so I will send a prophet who will prove and punish the house of your father in a vision, as it is said, 'The vision of Obadiah. Thus says the Lord God concerning Edom: We have heard tidings from the Lord, and a messenger has been sent among the nations: "Rise up! Let us rise against her for battle!" (Obadiah 1:1) Why should you serve us? Even I will unsheathe My sword and come down upon him, as it is said, 'For My sword has drunk its fill in the heavens; behold, it descends for judgment upon Edom, upon the people I have doomed to destruction' (Isaiah 34:5).

Mem, nun, tzadi, peh, kaf, the double letters, (These letters are written differently when they appear as the last letter of a word.) were stated by the prophets. Kaf kaf alludes to Abraham: “Lekh lekha” (Genesis 12:1) – he will beget a son at the age of one hundred. (The letter kaf appears twice in lekh lekha. Lamed – 30 + kaf – 20 = 50 x 2 = 100. Mem mem) is for Isaac: “For you have grown much mightier than we [mimenu]” (Genesis 26:16). (The letter mem appears twice in mimenu. An alternative term meaning “than we” could have been employed, but wasn’t.) He alluded to him that he and his descendants would be mighty in two worlds. Nun nun for Jacob: “Deliver me, please [hatzileni na]” (Genesis 32:12); deliver in two worlds. Peh peh to Israel, [when God said] to Moses: “I have remembered you [pakod pakadeti]” (Exodus 3:16). Tzadi tzadi – “Behold a man, Tzemaḥ is his name, [and he will sprout [yitzmaḥ…]” (Zechariah 6:12). And it says: “I will establish for David a righteous offshoot [tzemaḥ tzadik] and he will reign as king and succeed, and he will perform justice and righteousness in the land” (Jeremiah 23:5). “A leader of fifty” (Isaiah 3:3) – twenty-four books; add to them eleven of the twelve minor prophets, excluding Jonah, which stands alone, six orders of Mishna, and nine chapters of Torat Kohanim (The Torat Kohanim is a midrash halakha on Leviticus. At the time that this midrash was written, the Torat Kohanim was apparently divided into nine large chapters.) – that is fifty. “They are sixty queens” (Song of Songs 6:8) – sixty tractates; “and eighty concubines” (Song of Songs 6:8) – eighty study halls that were in Jerusalem, corresponding to its entrances; “and young women without number” (Song of Songs 6:8) – external Mishna. (Tannaitic statements which were not incorporated into the Mishna.) “Behold the bed of Solomon: There are sixty valiant men around it” (Song of Songs 3:7) – sixty letters of the Priestly Benediction. (Numbers 6:24–26.) “Three hundred and eighteen” (Genesis 14:14) – it is Eliezer. (The number of members of his household whom Abraham took to recover Lot corresponds to the numerical value of Eliezer: alef – 1 + lamed – 30 + yod –10 + ayin – 70 + zayin – 7 + reish – 200 = 318.) “Because [ekev] Abraham heeded My voice, and kept My commission, My commandments, My statutes, and My laws” (Genesis 26:5) – at the age of three he recognized Him. (Abraham heeded God’s voice for ‘ekev’ years: ayin – 70 + kof – 100 + beit – 2 = 172. He lived a total of one hundred and seventy-five years. He recognized God at age three.) HaSatan – three hundred and sixty-four, (Heh – 5 + sin – 300 + tet – 9 + nun – 50 = 364.) the number of days in the solar year that he [the Satan] has license to inform on all of them, excepting Yom Kippur. Rav Ami said in the school of Rabbi Abba: Abraham, as long as he was not circumcised and had not begot a son, was lacking a heh. The heh was added, he became whole, and he begot a son at the sum of his letters. (Alef – 1 + beit – 2 + reish – 200 + heh – 5 + mem – 40 = 248, the number of limbs in a person’s body.) “A woman of valor is the crown of her husband” (Proverbs 12:4) – this is Sarah. Sarai was her name; two amora’im have a dispute regarding this: One said: The yod was split in two, heh for Abraham and heh for Sarah. (Yod is ten and heh is five.) And one said: The yod that was taken from Sarah objected, until Joshua [Yehoshua] came and Moses added a yod (Yehoshua's name, originally, was Hoshea.) – may the Lord rescue you [Ya yoshiakha] from the counsel of the spies. (Yehoshua is a portmanteau of ya yoshiakha.) The yod of Isaac [Yitzḥak] corresponds to the ten ordeals; tzadi,to the ninety years of age that Sarah was when he was born; ḥet, to the eight days [of age] at which he was circumcised; kof, Abraham was one hundred years of age. (When Isaac was born.) Jacob [Yaakov] was named for himself. Yod corresponds to the tenth. Calculate from Benjamin until Levi; (Counting backwards from Benjamin, Levi is the tenth.) he is the tenth. Ayin – “with seventy people” (Deuteronomy 10:22); (This is the number of people with whom Jacob descended to Egypt. kof) – corresponding to the letters in the blessing of: “May God give you” (Genesis 27:28). Beit remains. It is corresponding to the two angels that ascended. (When Jacob left Canaan to go to Aram.) The tablets contained six hundred and thirteen mizvot, corresponding to the letters from “I am” (Exodus 20:2) until “that is your neighbor’s” (Exodus 20:14), no more and no fewer. All of them were given to Moses at Sinai, among them statutes, ordinances, Torah, Mishna, Talmud, and aggada. “Fear of the Lord, that is his treasure” (Isaiah 33:6). Among all the attributes, there are none greater than fear and humility (Since humility is not mentioned elsewhere in this portion of the midrash, Matnot Kehuna and Etz Yosef write that it should be erased.) – “Now, Israel, what does the Lord your God ask of you? Only to fear the Lord your God, to walk in all His ways, and to love Him, and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The numerical value of yirat is six hundred and eleven, (Yod – 10 + reish – 200 + alef – 1 + tav – 400 = 611.) and of Torah is six hundred and eleven. (Tav – 400 + vav – 6 + reish – 200 + heh – 5 = 611.) Add fear and Torah to them; (When a gematria is used, sometimes the word or words being discussed are used to add 1 to the gematria. Thus, 611 + Torah + yirat = 613.) the result is six hundred and thirteen. Tzitzit – the Rabbis taught: Eight strings that are drawn and five knots, two above (Adjacent to the corner of the garment.) and three below, that is six hundred and thirteen. (Tzadi – 90 + yod – 10 + tzadi – 90 + yod – 10 + tav – 400 = 600 + 8 strings + 5 knots = 613.) The days of Abraham were one hundred and seventy-five years; Isaac, one hundred and eighty years; Jacob, one hundred and forty-seven years. When you add them together, the result is five hundred and two years. That is, likewise, the distance between the heavens and earth: “Like the days of the heavens over the earth” (Deuteronomy 11:21). (The preceding phrase is: “regarding which the Lord has taken an oath to your forefathers.” And "the days of the heavens over the earth" is interpreted as the time that it would take to walk from the earth to the heavens.) “[These are David’s last words: The utterance of David son of Yishai, and the utterance of the man] raised on high [al]” (II Samuel 23:1) – this corresponds to one hundred blessings. (The numerical value of al is 100: Ayin – 70 + lamed – 30 = 100.) Each day one hundred men of Israel would die. David came and instituted for them one hundred blessings. Once he instituted them, the plague was halted. Al – the yoke [ol] (Both al and ol are written with an ayin and lamed.) of Torah and the yoke of suffering. “Forgive all iniquity, and accept good [tov], and instead of bulls we will pay the offering of our lips” (Hosea 14:3). Israel said: ‘Master of the universe, when the Temple was extant, we would sacrifice an offering and gain atonement; now, we have nothing in our hand other than prayer.’ The numerical value of tov is seventeen; prayer contains nineteen blessings? (The Amida.) Exclude from there the blessing of the heretics, (This refers to the twelfth blessing in the Amida.) that they instituted it in Yavne, and “the offshoot of David” (This refers to the fifteenth blessing of the Amida.) that they instituted after him because of: “Examine me, Lord, and test me” (Psalms 26:2). (See Sanhedrin 107a, where David fails the test of Bathsheba.) Rabbi Simon says: On the basis of a numerical cypher, “and accept good [tov]” equals the value of nefesh [person]. (With the atbash cypher, the distance of a letter from the beginning of the alphabet is measured, and it is replaced bythe letter that is the same distance from the end of the alphabet. Tet – nun; vav – peh; beit – shin: tov becomes nefesh.) Israel said: ‘When the Temple was extant, we would burn fats and the other portions on the altar and gain atonement. Now, here are our fats, our blood, and our souls. May it be Your will that they will serve as atonement on our behalf’ – “instead of bulls we will pay the offering of our lips.” “The Lord granted her pregnancy [herayon]” (Ruth 4:13). Its numerical value is two hundred and seventy-one. (This is the number of days in nine full months, plus the first day of the tenth month.) The measure of water in a ritual bath is forty se’a, which corresponds to the number of times that the water of a well [be’er] is written in the Torah. How many egg bulks are in a ritual bath? There are five thousand seven hundred and sixty. Each and every se’a is one hundred and forty-four egg-bulks. Ḥalla is forty-three and one-fifth egg-bulks. From where is it derived that one requires forty se’a for a ritual bath? “The water of Shilo’aḥ that flows slowly [le’at]” (Isaiah 8:6), whose numerical value is forty. One who is separating ḥalla must, by Torah law, separate one from forty-three and one-fifth [egg-bulks], in accordance with the numerical value of ḥalla. (Ḥet – 8 + lamed – 30 + heh – 5 = 43.) The primary categories of labor are forty less one, as it is written: “These are the matters [eleh hadevarim]…” (Exodus 35:1). (The following verse begins: “Six days labor shall be performed…” Eleh) – thirty-six, (Alef – 1 + lamed – 30 + heh – 5 = 36. devarim) – two, (Devarim (matters) is written in the plural. The minimum plural possible is two. hadevarim) –three; (Deriving an additional one from the heh prefix.) that is forty less one. “Forty he shall flog him, he shall not add” (Deuteronomy 25:3), corresponding to the forty curses that the serpent, Eve, Adam, and the ground were cursed. The Sages deducted one due to “he shall not add.” Those who recommended acquittal would have a majority of one, and thus the iniquities are fewer. (Iniquities can refers to people who the court puts to death by mistake. According to that explanation, the midrash here explains that in order to prevent the iniquity of mistakenly killing somebody, for acquittal a majority of one is sufficient, but a majority of two is required for a guilty verdict.) It is preferable when convicting that at least a majority of two will prevail, rather than one. “Sheshakh” (Jeremiah 25:26, 51:41) is Babylon [Bavel] in the atbash cypher. “[Son of] Tave’al” (Isaiah 7:6) according to the albam (Alef becomes lamed. The alphabet is divided in two in the middle, with eleven letters in each group. The first letter in the first group – aleph – is replaced by the first letter in the second group – lamed. The second letter – bet – is replaced by mem, etc.) cypher is Remala. (The son of Tave’al, mentioned in the verse, is a reference to Pekaḥ ben Remalyahu, king of Israel.) “With this [bezot] shall Aaron enter the Sanctum: with a young bull as a sin offering, and a ram as a burnt offering” (Leviticus 16:3), bezot is an allusion to the first Temple, that would stand four hundred and ten years. (Beit – 2 + zayin – 7 + alef – 1 + tav – 400 = 410.)

“Because Abraham heeded My voice, and observed My commission, My commandments, My statutes, and My Torahs” (Genesis 26:5). “Because [ekev] Abraham heeded My voice” – Rabbi Yoḥanan and Rabbi Ḥanina, both of them say: Abraham was forty-eight years old when he acknowledged his Creator. Reish Lakish said: Abraham was three years old when he acknowledged his Creator, the numerical value of ekev, (Ayin – 70 + kof – 100 + bet – 2 = 172. Abraham died at age one hundred and seventy-five, which means that he heeded God’s voice for one hundred and seventy-two years – from age three.) Abraham heeded the voice of his Creator. “And observed My commission, My commandments, My statutes, and My Torahs” – Rabbi Yonatan said in the name of Rabbi Yoḥanan: Abraham knew even the laws of Eiruv Hatzerot. (If there are several houses which open to a joint courtyard which is fenced in, an Eiruv Hatzerot is required to allow moving objects from the houses to the courtyard. See Rambam Hilkhot Eiruvin 1:1–7.) “My Torahs” – two Torahs; he fulfilled even minor mitzvot of the Oral Law. Rabbi Simon said: Abraham knew even the new name that the Holy One blessed be He is destined to call Jerusalem, as it is written: “Abraham called the name of that place The Lord will see” (Genesis 22:14), and it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35); and it is written: On that day (The language of the verse is: “At that time” despite the fact that the midrash cites it as “on that day.”) “they will call Jerusalem the Throne of the Lord” (Jeremiah 3:17). Rabbi Berekhya said in the name of Rabbi Yehuda: There is no day that the Holy One blessed be He does not introduce a new halakha in the supernal court. What is the source? “Hear the fury of His voice, the sound [vehegeh] that emerges from His mouth” (Job 37:2) – and hegeh means nothing other than Torah, like the matter that is stated: “You shall ponder [vehagita] it day and night” (Joshua 1:8).

Another matter, “he sent Judah before him.” Rabbi Ḥanina son of Rabbi Aḥa, and Rabbi Ḥanina, one said: To arrange a residence for him. And one said: To arrange an academy in which he would teach Torah matters and in which the tribes would study. Know that it is so; when Joseph departed from him, he knew at which chapter that he was teaching him he left him. When Joseph’s brothers came to him and said to him: “Joseph is still alive… his heart was faint [because he did not believe them]” (Genesis 45:26). He remembered at which chapter he left him, and said to himself: I know that it was at the chapter of the beheaded calf [egla arufa] that Joseph left me. He said to them: ‘If you know at what chapter Joseph left me, I will believe you.’ Joseph, too, knew at what chapter he left him. What did Joseph do? He gave them wagons [agalot], as it is stated: “Joseph gave them wagons by Pharaoh’s order” (Genesis 45:21). This is to teach you that everywhere Jacob would settle he would study Torah, just as his fathers would. At this point, the Torah had not been given, but it is written of Abraham: “[Because Abraham heeded My voice,] and he kept My charge, [My commands, My decrees, and My Torahs]” (Genesis 26:5) – from where did Abraham learn the Torah? Rabban Shimon says: His two kidneys became like two jugs of water and they would gush Torah. From where is it derived that it is so? As it is stated: “Even on nights [my kidneys] instruct me” (Psalms 16:7). Rabbi Levi said: He studied Torah on his own, as it is stated: “The dissembler in his heart shall have his fill from his own ways, and a good man shall be satisfied from himself” (Proverbs 14:14). Rabbi Yonatan Sar HaBira said: Abraham knew even the joining of cooked foods, as it is stated: “Because Abraham heeded…” (Genesis 26:5). (The end of the verse mentions “My Torahs,” in plural, implying both the written and oral Torahs. The oral Torah includes even rabbinic laws, like the joining of cooked foods [eruv tavshilin]. The rabbis forbade cooking on a festival day for Shabbat unless one prepares two cooked items for Shabbat before the festival day (see Beitza 15b).) How old was Abraham when he recognized his Creator? He recognized his Creator at the age of forty-eight years old. Reish Lakish said: At the age of three years old, as “ekev” is written, the numerical value of ekev, and Abraham lived one hundred and seventy-five years. (The verse states “because [ekev] Abraham heeded My voice…” The numerical value of the word ekev is one hundred and seventy-two, implying that Abraham heeded God’s voice for one hundred and seventy-two years. ) You learn from this that at age three, he recognized his Creator. He would observe the details of the Torah and would teach his children, as it is stated: “For I have loved him, [so that he will command his children and his household after him and they will observe the way of the Lord]” (Genesis 18:19). The Holy One blessed be He said to him: ‘You taught your children in this world, but in the World to Come, I, in My glory, will teach all of you the Torah,’ as it is stated: “All your children will be students of the Lord” (Isaiah 54:13).

“Was [haya] [a Judean man in the Shushan citadel]….” Rabbi Yoḥanan said: Everyone about whom “haya” is stated, it is he at the beginning and it is he at the end. ( He was righteous from beginning to end.) They objected to him; but isn’t it written: “One was [haya] Abraham” (Ezekiel 33:24)? ( Abraham began his life as an idolater; he wasn’t the same at the beginning and the end.) He said to them: That is not, in fact, a refutation, as Rabbi Ḥanina and Rabbi Yoḥanan said: At age three Abraham identified his Creator. That is what is written: “Because [ekev] Abraham heeded My voice” (Genesis 26:5). The number of years that Abraham heeded the voice of his Creator is the equivalent of ekev (172), (Ayin – 70, kof –100, beit – 2) and he lived one hundred and seventy-five years. [If one does not accept this explanation,] how do I find expression for haya about him? It means that he was fated from the beginning to guide the entire world to repent. (Although Abraham was not a believer in God his whole life, he had the potential from the beginning.) “[The Lord God said:] Behold, the man has become [haya] [like one of us, knowing good and evil]” (Genesis 3:22) – he became fated to die. “The serpent was [haya] more cunning” (Genesis 3:1) – he was fated for punishment. “Cain was [haya] a cultivator of the ground” (Genesis 4:2) – he was fated for exile, as you say: “Cain departed from the presence of the Lord” (Genesis 4:16); saying that he would be “restless and wandering” (Genesis 4:12). “There was [haya] a man in the land of Utz” (Job 1:1) – he was fated for suffering. “Noah, a righteous man, was [haya] faultless” (Genesis 6:9) – he was fated to acknowledge his Creator. “Moses was [haya] herding (Exodus 3:1) – he was fated for salvation. Mordekhai was fated for redemption. Rabbi Levi and the Rabbis: Rabbi Levi said: Anyone about whom haya is stated witnessed a new world. Rabbi Shmuel bar Naḥman said: They are five. Noah – yesterday “Water eroded stone” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even millstones were dissolved during the flood, and now [after the flood] it says: “The sons of Noah who emerged from the ark…” (Genesis 9:18), (Immediately following this verse, the Torah relates how the earth was repopulated by Noah’s sons while Noah was alive.) indicating that he witnessed a new world. Joseph – yesterday “they tortured [his feet] with chains” (Psalms 105:18), and now “And Joseph was [haya] was the ruler over the land” (Genesis 42:6); that is, he witnessed a new world. Moses – yesterday he was fleeing from Pharaoh and now he is drowning him in the sea; that is, he witnessed a new world. Job – yesterday “He spills my bile onto the ground” (Job 16:13), and now “and the Lord gave Job double what he had had” (Job 42:10); that is, he witnessed a new world. Mordekhai – yesterday “he wore sackcloth and ashes” (Esther 4:1), and now “he emerged from before the king in royal garments” (Esther 8:15). “And his name was Mordekhai” (Esther 2:5). Just as myrrh [mor] is first of all the spices, (It is first on the list of ingredients of the sacred oil of anointment (Exodus 30:23).) so was Mordekhai first among the righteous in his generation.

(Lev. 25:14:) AND WHEN YOU MAKE A SALE TO YOUR NEIGHBOR, [OR BUY FROM YOUR NEIGHBOR'S HAND,] LET NONE OF YOU DECEIVE HIS FELLOW. Thus you shall not deceive one another, for I also have sold. When? When Abraham observed the commandments of the Holy One. Before the Torah was given, our father Abraham kept it [and observed all the commandments that are in the Torah. R. Samuel bar Nahman said in the name of R. Alexandra: Abraham even observed the eruvim of cooked foods. (See above, Tanh. (Buber), Gen. 3:1, and the notes there.) Thus it is stated (in Gen. 26:5): BECAUSE ('QB 'ShR) ABRAHAM HEEDED MY VOICE AND KEPT MY CHARGE: < MY COMMANDMENTS, MY STATUTES, AND MY TORAHS >. What is the meaning of 'QB? (Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a.) R. Simeon ben Laqish said: At the age of three years Abraham recognized the Holy One. (So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3).) 'QB is a number. ' (i.e., 'ayin) is seventy, Q (i.e., Qof) is one hundred, < and > B (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five < years >. Deduct from them. < The result is > three, when he was little. Ergo: At the age of three years Abraham recognized the Holy One.] When the Holy One saw how Abraham loved the commandments, he began buying heavenly and earthly < places > for him, as stated (in Gen. 14:19): BLESSED BE ABRAM OF GOD MOST HIGH, [BUYER (Qoneh. A more traditional rendering of this word here would be MAKER.) OF HEAVEN AND EARTH. So also it says (Gen. 13:15): FOR ALL THE LAND WHICH YOU SEE, TO YOU I WILL GIVE IT.] The Holy One said: All the world is wholly mine; and I bought it for Abraham, because he has observed my commandments. But you [through your sins] have cause me to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8): WHY ARE YOU LIKE A FOREIGNER IN THE LAND? When you sinned before me, I sold you, as stated (in Ps. 44:13 [12]): YOU SHALL SELL YOUR PEOPLE FOR NO MONEY…. For that reason, if someone has to sell a house, a field, or < some > article, you shall not deceive one another. It is therefore written (in Lev. 25:14): LET NONE OF YOU DECEIVE HIS FELLOW. (Ibid., vs. 17) AND LET NO ONE DECEIVE HIS NEIGHBOR.

Another interpretation (of Gen. 15:1): AFTER THESE THINGS. This text is related (to Prov. 2:7): HE RESERVES UNDERSTANDING FOR THE UPRIGHT. (Tanh.,Gen. 3:11.) [What is the meaning of HE RESERVES UNDERSTANDING FOR THE UPRIGHT?] Before the world was created, the Holy One reserved the Law for Abraham, as stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY TORAHS >. < This > teaches that Abraham kept all the commandments and all the Torahs. R. Samuel bar Nahmani said: R. Jonathan said: Our father Abraham also maintained the 'eruvim of cooked foods. (Thus the use of torah in the plural indicates that Abraham knew even the oral Torah. See above, 3:1; below, 11:12. For a full description of the ‘eruvim of cooked foods, see Maimonides, Yad, Yom Tov 6:1-3.) Thus it is stated (ibid.): BECAUSE ABRAHAM HEEDED MY VOICE. For that reason, Solomon stated (in Prov. 2:7): HE RESERVES UNDERSTANDING FOR THE UPRIGHT, [A SHIELD FOR THOSE WHO LIVE BLAMELESSLY]. The Holy One said to Abraham: You have been occupied with my Law. By your life, I am a shield for you, as stated (in Gen. 15:1): FEAR NOT, ABRAM! [I AM A SHIELD FOR YOU]. Just as, when one grasps the shield, even if darts and stones are thrown at him, he is not afraid; [so I am doing for you], as stated (in Gen. 15:1): I AM A SHIELD FOR YOU; YOUR REWARD SHALL BE VERY GREAT—not for you alone, but also for your children, if they are occupied with my Law just as you have been occupied. Thus it is stated (in Prov. 30:5): [EVERY] UTTERANCE OF GOD IS PURE, A SHIELD FOR {ALL} WHO TAKE REFUGE IN HIM. It is therefore stated (in Prov. 2:7): HE RESERVES UNDERSTANDING FOR THE UPRIGHT, [A SHIELD FOR THOSE WHO LIVE BLAMELESSLY].

(Gen. 12:1:) NOW THE LORD SAID UNTO ABRAM: GO…. {Let our masters teach} [Let our master instruct us]: What does it mean for one to take upon himself the Kingdom of Heaven (i.e., recite the Shema' while he is walking? (yBer. 2:1 (4a); cf. Ber. 13b; Tanh., Gen. 3:1.) Rav Idi and Rav Huna in the name of R. Jose bar Judah said in the name of R. Samuel: (Since R. Jose bar Judah flourished somewhat earlier than R. Samuel, the text here presents a chronological problem. Variant readings to this text represent attempts at a solution.) It is forbidden for a person to take upon oneself the yoke of the Kingdom of Heaven while he is walking. Rather let him stand < still > upon his feet and give the recitation of the Shema'. Then, when he arrives at "Blessed be the name of his glorious majesty forever and ever," let him immediately begin to walk < while > reciting the We'ahavta (= Deut. 6:5) with no fear (of sinning). You find that whoever is meticulous about the commandments receives much reward. Now Abraham was meticulous about the commandments. (On Abraham keeping the Mosaic Law, see Syriac Baruch 57:1-2; cf. Jubilees 23:10; Damascus Document (CD) 3:2; Qid. 4:14; Yoma 28b; Ned. 32a (bar.); Gen. R. 49:2; 95:3; also below, 3:14.) R. Aha said in the name of R. Alexandri and R. Samuel bar Nahmani in the name of R. Jonathan: They even kept eruvim of cooked foods in Abraham's house, (Yoma 28b; Gen. R. 49:2; 64:4; M. Pss. 1:13.) as stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE [AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY TORAHS]. But is there not a single Torah? < The plural usage here > simply < indicates > that he was meticulous with all commandments which are in < oral and written > Torah. (See below, 3:14; 11:12.) The Holy One said: You are meticulous with my commandments; so should you dwell with those who serve idols? Go out from among them. {Thus it is stated} [Where is it shown? Where they read on the matter] (in Gen. 12:1): NOW THE LORD SAID UNTO ABRAM: GO.

Another interpretation (of Gen. 12:1): GO (LK LK). The Holy One said to him: I sought (rt.: ShHR) you (LK) early. Thus R. Joshua ben Qorhah said: David said (in Ps. 110:3): YOUR PEOPLE ('MK) OFFER THEMSELVES WILLINGLY IN THE DAY OF YOUR WARFARE (rt.: HYL)… < FROM THE WOMB OF THE DAWN (rt.: SHHR). > YOURS (LK) IS THE DEW OF YOUR YOUTH. (Cf. Gen. R. 39:8.) The Holy One said to him: I was with you ('MK) on the day that you armed your forces (rt.: HYL). What is the meaning of THE DEW OF YOUR YOUTH? R. Aha said: R. Hanina said: At the age of three years Abraham recognized his Creator. (See Gen. R. 30:8; 46:2; 64:8; 95:3; Cant. R. 5:16:1; PR 21:12; below, 5:6.) Where is it shown? Where it is stated (in Gen. 26:5): BECAUSE ('QB) ABRAHAM HEEDED MY VOICE. By gematria (Gk.: geometria or grammateis. Gematria is an exegetical method in which an interpretation is reached from the sum of the numerical value of the letters in a word.) 'QB = 172 < years >, and all the days of Abraham are 175 < years >. Hence (By understanding Gen. 26:5 to mean: 172 YEARS ABRAHAM HEEDED MY VOICE.) you learn that at the age of three years Abraham knew his Creator. The Holy One said to him: I am making all the evil deeds which you did in those three years like this dew. Ergo (in Ps. 110:3): THE DEW OF YOUR YOUTH.

(Gen. 25:19:) THESE ARE THE GENERATIONS OF ISAAC BEN ABRAHAM. (Except for most of the last section (# 24), Toledot is not found in Buber’s Oxford MS. Buber has filled in the gap mostly from Codex Vaticanus Ebr. 34.) This text is related (to Prov. 17:6): GRANDCHILDREN ARE A CROWN FOR ELDERS, AND THE GLORY OF CHILDREN IS THEIR PARENTS. (Cf. Gen. R. 63:2; Tanh., Gen. 6:4.) Who caused Abraham to be magnified? Jacob, as stated (in Is. 29:22): THUS SAYS THE LORD UNTO THE HOUSE OF JACOB, WHICH REDEEMED ABRAHAM. Why? Because, if one is meritorious as a Torah scholar together with his son and his grandson, it will never again be cut off from him. Thus it is stated (in Deut. 4:9f.): AND MAKE THEM (the statutes and ordinances) KNOWN TO YOUR CHILDREN AND GRANDCHILDREN AS ON THE DAY THAT YOU STOOD < BEFORE THE LORD YOUR GOD AT HOREB >. Just as the gift of < the > Torah did not become cease on the day it was given; so for one who teaches his son and his grandson Torah, it shall never again depart from him. And so it was when the Holy One saw Abraham was busy with the Torah. Where is it shown? Where it is stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY LAWS >. It is also written (above, in 18:19): FOR I HAVE KNOWN HIM. Then Jacob arose up and did not move from the Torah, as stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (i.e., in the academies). (For this interpretation, see Gen. R. 63:10; Targum Onqelos, Gen. 25:27; PRK 5:7.) What stipulation did the Holy One make with them? (According to Josh. 1:8:) < THIS > BOOK OF THE LAW SHALL NOT DEPART < FROM YOUR MOUTH >…. It is also written (in Prov. 10:1): A WISE SON SHALL MAKE A FATHER GLAD. This is Isaac, since it is stated (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED. (Prov. 10:1, cont.:) BUT A FOOLISH SON. This is Ishmael. Thus it is written (in Gen. 25:12): NOW THESE ARE THE GENERATIONS OF ISHMAEL BEN ABRAHAM. There are children who suffer disgrace through their parents. Josiah suffered disgrace through his father, as stated (in II Chron. 33:23): FOR AMON INCURRED A LOT OF GUILT. Hezekiah suffered disgrace through < his father > Ahaz, as stated (in Is. 8:16): BIND UP THE TESTIMONY. (According to Gen. R. 42:3; Lev. R. 11:7; Ruth R., proem 7; and Esther R., proem 11, this verse alludes to Ahaz, who had seized (ahaz) the synagogues and the academies.) There are also parents who suffer disgrace through their children. Eli suffered disgrace through his sons, [as stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. And Samuel also suffered disgrace through his sons], as stated (in I Sam. 8:3): BUT HIS SONS DID NOT WALK IN HIS WAYS. It did not, however, turn out in this way for Abraham. Instead he was magnified through Isaac, as stated (in Gen. 25:19, cont.): ABRAHAM SIRED ISAAC. Did he sire no one but Isaac? Now look, it is written {(in Gen. 25:19): THESE ARE THE GENERATIONS OF ISHMAEL.} [(in Gen. 16:15): SO HAGAR BORE A SON TO ABRAM.] And in addition < there are > the sons of Keturah: Zimran and Jokshan, < etc. > (cf. Gen. 25:2). But it does not say that Abraham sired anyone but Isaac, simply because Isaac was righteous. It is therefore stated (in Gen. 25:19): ABRAHAM SIRED ISAAC.

(Gen. 46:28:) NOW HE HAD SENT JUDAH AHEAD OF HIM UNTO JOSEPH TO TEACH BEFORE HIM. (This interpretation is assumed in the midrash.) What is the meaning of < TO TEACH BEFORE HIM >? R. Nehemiah said: To establish an academy for him where he would teach Torah so that the tribes might study Torah. (Gen. R. 95:3; Tanh., Gen. 11:11; also Gen. R. 94:3.) You know that this is so; < for >, when Joseph had left him, Jacob knew at what chapter he had left him because he had taught him. When Joseph's brothers came and said to him (in Gen. 44:26): JOSEPH IS STILL ALIVE < … > HIS HEART GREW FAINT, because he did not believe it, as stated (ibid.): FOR HE DID NOT BELIEVE THEM. Jacob recalled at what chapter Joseph had left him. He said to them: Did he give you a sign (Gk.: semeion.) < indicating > at what chapter Joseph left me? Jacob said in his heart: I know that he left me at the chapter on the heifer ('GLH, i.e., Deut. 21:1-9). He said to them: Say at what chapter he left me, and I will believe you. Joseph also recalled at what chapter he had left him. What did Joseph do? He gave them wagons ('GLH in the singular), as stated (in Gen. 45:21): SO JOSEPH GAVE THEM WAGONS. < This verse is > to teach you that in every place that he went he was busy at Torah, just as his ancestors had been, even though the Torah had not yet been given. Ergo, it is written of Abraham (in Gen. 26:5): AND HE KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY TORAHS. From where did Abraham learn the Torah? R. Simeon ben Johay says: < His > two kidneys became like two full vessels which spouted forth Torah. And where is it shown? Where it says so (in Ps. 16:17): EVEN IN THE NIGHTS MY KIDNEYS ADMONISH ME. R. Samuel bar Nahman said in the name of R. Jonathan ben Eleazar Ish haBirah: Our father Abraham even knew the eruvim of cooked foods. (See above, 3:14; also 3:1.) Thus it is stated (in Gen. 26:5): BECAUSE ('QB 'ShR) ABRAHAM HEEDED MY VOICE, < AND KEPT MY CHARGE >…. Now at the age of three Abraham recognized his Creator, as stated (through the first word of this verse): 'QB (with a numerical value of 172). Since all the days of Abraham were one hundred and seventy-five, from here (Gen. 26:5) you learn (by simple subtraction) that at the age of three he had recognized him and that he was even keeping the fine points of Torah. He also taught his children, as stated (in Gen. 18:19): FOR I HAVE CHOSEN HIM SO THAT HE MAY CHARGE < HIS CHILDREN AND HIS HOUSEHOLD AFTER HIM TO KEEP THE WAY OF THE LORD, TO PRACTICE RIGHTEOUSNESS AND JUSTICE >…. The Holy One said to him: You have taught your children Torah in this world, but in the world to come I in my glory will teach them the Torah, as stated (in Is. 54:13): AND ALL YOUR CHILDREN SHALL BE TAUGHT BY THE LORD, AND GREAT SHALL BE YOUR CHILDREN'S PROSPERITY.

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite. (See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4.) When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria. (The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957).) [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal (Gk.: basis.) below.” (See Lev. R. 25:8.) R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below. (The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it.) What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’ (T’Arakh. 5:9; below, 9:8.) [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer (Qoneh. A more traditional rendering of this word here would be MAKER.) of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.” (See Tanh. (Buber), Gen. 3:1, and the notes there.) Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb? (Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a.) R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.” (So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3).) How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.” (This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR.) He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace (Palterin. Gk.: praitorion; Lat. praetorium.) children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.” (Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army.) All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

After these things the word of the Lord came unto Abram (Gen. 15:1). Scripture says elsewhere in reference to this verse: He layeth up sound wisdom for the righteous; He is a shield to them that walk in integrity (Prov. 2:7). What is the meaning of He layeth up sound wisdom for the righteous? It means that the Holy One, blessed be He, stored the Torah away, prior to the creation of the world, until Abraham came to fulfill it, as it is said: Because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My Laws (Gen. 26:5).

You find that anyone who observes the commandments meticulously is rewarded fully. For example, because Abraham observed the commandments meticulously, he was called the beloved of the Holy One, blessed be He, as it is said: The seed of Abraham, My beloved (Isa. 41:8). R. Samuel the son of Nahmani quoted R. Jonathan as saying that in Abraham’s home, even the commandment prohibiting the preparation of the Sabbath meals on a holy day that occurred on a Friday was carefully observed, (A dish prepared on Thursday is allowed to lay over until eaten on the Sabbath. By this legal fiction all the cooking for the Sabbath performed on a Friday that is a holy day is considered a continuation of the preparations started on Thursday.) as it is said: Because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws (Gen. 26:5). Are there a variety of laws that Scripture should say My laws? Has it not already been stated: One law shall be to him that is home born, and to the stranger that sojourns among you (Exod. 12:49), and was it not previously written: One law and one ordinance (Num. 15:16)? The word My laws employed in the above verse refers (solely) to the minutiae of the law which Abraham observed meticulously. The Holy One, blessed be He, said to him: Though you do observe My laws scrupulously, yet you dwell amongst idolaters; Get thee out of thy country.

R. Levi stated: Abraham’s first trial was similar to his last. The first trial began with the words Get thee out of thy country, and the last began with the words Get thee into the country of Moriah (Gen. 22:2). R. Hanina said: Come and see how much Abraham loved his Creator. When he was only a child of three, (Abraham was forty-eight years old according to Nedarim 32a; Buber Tanhuma, Lekh Lekha 4. Cf. Bereshit Rabbah 30:8.) he recognized his Creator, as it is said: Because Abraham hearkened to my voice (ibid. 26:5). The letter ayin in the word akeb (“because”) equals seventy, the letter kaf equals one hundred, and the letter bet equals two, totaling one hundred and seventy-two in all. Since Abraham lived one hundred and seventy-five years, you learn from this fact that he must have been only three years old when he first recognized the Creator.

And he that loveth him chasteneth him betimes (Prov. 13:24). This alludes to Abraham, who punished Isaac, taught him the law, and guided him in his ways, as it is written of him: Because that Abraham harkened to My voice, and kept My charge (Gen. 26:5). And it is also written elsewhere: And these are the generations of Isaac, Abraham’s son: Abraham begot Isaac (ibid. 25:19). This teaches us that he resembled his father in every respect; in beauty, wisdom, strength, riches, and (the performance of) good deeds. You know this to be so from the fact that though Isaac, at the time of the sacrifice, was thirty-seven years of age, and Abraham was an old man, yet he bound him and tied him as though he were a sheep, and Isaac did not resist. Scripture states: And Abraham gave all that he had unto Isaac, but unto the sons of the concubines that Abraham had, Abraham gave gifts (ibid., v. 5); that is to say, he distanced them from Isaac (so that he would have undisputed possession of the land). Hence, And he that loveth him chasteneth him betimes.

And he sent Judah before him (Gen. 46:28). Jacob sent Judah before him to establish an academy wherein he might teach the Torah as he had previously done for the tribes. You know that he taught his sons earlier from the fact that Jacob remembered the chapter of the Torah that Joseph was studying with him at the time of his disappearance. When Joseph’s brothers returned and told him: “Joseph is yet alive” … his heart fainted, for he believed them not (Gen. 45:26). Jacob recalled the chapter of the Torah that Joseph was studying at the time of his departure, and he said to himself: “I know that he was studying the portion devoted to the beheaded heifer.” (See Deut. 21:1–9.) Whereupon he turned to them and said: “If he gave you something to indicate the chapter he was studying when he departed from here, I will believe you.” Joseph had also remembered the chapter he was studying when he was separated from his father. What did Joseph do? He gave them wagons (ibid., v. 21). When Jacob saw the wagons (‘agalot), the spirit of their father revived forthwith. (Word-play relating ‘agalot (“wagons”) to kelayot (“kidneys”), stated in the next paragraph to be the organ through which Abraham learned and retained the law.) This teaches us that wherever Joseph went, he devoted himself to the law, as his ancestors had done before him, even though the Torah itself had not yet been given. And thus it is written: Because that Abraham hearkened to My voice and kept My laws (Gen. 26:5).

Hallelujah! Praiseworthy is the person who fears the Lord. As it is written, "Charm is deceptive and beauty is fleeting, but a woman who fears the Lord is to be praised" (Proverbs 31:30). The Lord does not require beauty or wealth from us, but rather the fear of sin, as it is written, "Let the one who boasts boast about this: that they have the understanding to know me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight," declares the Lord" (Jeremiah 9:24). Abraham did much before the Lord, but he only boasted in his fear of the Lord, as it is written, "Now I know that you fear God, because you have not withheld from me your son, your only son" (Genesis 22:12). It is also said, "Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches, but let the one who boasts boast about this: that they have the understanding to know me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight," declares the Lord" (Jeremiah 9:22-23). And this is only the Torah, as it is written, "And this is the Torah" (Deuteronomy 4:44). Abraham fulfilled the entire Torah from Aleph to Tav, as it is written, "Because Abraham obeyed me and did everything I required of him, keeping my commands, my decrees and my instructions" (Genesis 26:5). Therefore, the psalm of ascent is said about him, from Aleph to Tav, along with the psalm of his wife, from Mem to Tav, "Praiseworthy is the woman who fears the Lord" (Proverbs 31:30). And both of them fulfilled the entire Torah from Aleph to Tav. Praiseworthy is the person who fears the Lord, and why is he praised? Because he did not perform the commandments with anguish, but with joy and with great desire. God said to him, "Go forth from your land" (Genesis 12:1), and he did not hesitate in anguish, but immediately fulfilled the commandment, "So Abram went, as the Lord had told him" (Genesis 12:4). God said to him, "He who is born in your house and he who is bought with your money must be circumcised" (Genesis 17:13), and he did not hesitate, but immediately fulfilled the commandment, "On that very day Abraham took his son Ishmael and all those born in his household or bought with his money, every male in his household, and circumcised them, as God told him" (Genesis 17:23). God said to him, "Take your son, your only son, whom you love--Isaac--and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you" (Genesis 22:2), and he did not hesitate, but immediately fulfilled the commandment, "Early the next morning Abraham got up and loaded his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about" (Genesis 22:3). "And Abraham rose early in the morning." He was eager to fulfill the mitzvah. And when Isaac was born, on the eighth day they brought him for circumcision, as it is written (Genesis 21:4), "And Abraham circumcised his son Isaac when he was eight days old." They then brought him for the afternoon prayer, and made a feast and celebration. From here the sages said that a person is obligated to make joy and celebration on the day that he circumcises his son, just as our forefather Abraham did, as it is written (Genesis 21:8), "And Abraham made a great feast on the day that Isaac was weaned." One should greatly desire to fulfill this mitzvah.

Another matter: Blessed is the man. This refers to Abraham, as it is said (Genesis 20:7), "Now therefore, restore the man's wife, for he is a prophet." He did not follow the counsel of the wicked. This refers to the generation of the dispersion, as it is said (Genesis 11:4), "Come, let us build for ourselves a city." "Come, let us build," refers to counsel, as it is said (Judges 9:29), "Give ear, and listen to my voice, and let this be the counsel." "A city," refers to an idol, as it is written (Daniel 4:10-11), "The tree grew and became strong, and its height reached to heaven, and it was visible to the ends of the whole earth. Its foliage was beautiful and its fruit abundant, and in it was food for all. The beasts of the field found shade under it, and the birds of the sky dwelt in its branches, and all flesh was fed from it." They divided into three groups: one said, "Let us ascend and dwell there"; one said, "Let us make war with him"; and one said, "Let us ascend and serve there as idolaters." And all three were punished with one punishment: they became like apes, demons, and wandering spirits. This is what is written (Proverbs 13:21), "Evil pursues sinners." They did not stand in the path of sinners. This refers to the people of Sodom, as it is said (Genesis 13:13), "Now the men of Sodom were wicked and sinners before the Lord exceedingly." And in the dwelling of the scorners, this refers to Abimelech, as it is said (Genesis 20:15), "Here is my land before you; dwell wherever it pleases you." But Abraham sought only the will of God, as it is said (Genesis 18:19), "For I have known him, because he commands his children and his household after him, that they may keep the way of the Lord, to do righteousness and justice." And in His law he meditates day and night. Rabbi Samuel bar Nachmani said: Abraham had no father to teach him Torah, yet Rabbi Shimon ben Yochai teaches that the Holy One, blessed be He, summoned his kidneys, which were like two rabbis, and they flowed and taught him wisdom all night long. This is what is written (Psalms 16:7), "I will bless the Lord who gives me counsel; even at night my kidneys instruct me." And Rabbi Samuel bar Nachmani, in the name of Rabbi Jonathan, said: Abraham our father fulfilled even the laws of combining cooked dishes and combining courtyards [on Shabbat]. This refers to (Genesis 26:5), "Because Abraham listened to My voice and kept My charge, My commandments, My statutes, and My laws." And the Lord took them and planted them in the Garden of Eden. Its fruit will be given in due time; this refers to Isaac. "And its foliage will not wither," this refers to Ishmael. And whatever he will do…

... “He does the will of those who fear Him…” (Tehillim 145:19) Meaning that Gd does not annul his prayers and gives him what he requests. This refers to David, of whom it is written “I am a companion to all who fear You…” (Tehillim 119:63) at the time when he was troubled over the Holy Temple, as it is written “Remember, O Lord, onto David all his affliction. That he swore to the Lord, he vowed to the Mighty One of Jacob; That I shall not come into the tent of my house, and I shall not go up on the bed that was spread for me. I shall not give sleep to my eyes nor slumber to my pupils, Until I find a place for the Lord, dwellings for the Mighty One of Jacob.” (Tehillim 132:1-5) Since the Holy One saw that he stood there, troubled over the Holy Temple, He immediately sent Gad the prophet to him and showed him the place of the Holy Temple, as it is written “And Gad came to David on that day, and said to him, ‘Go up to erect an altar to the Lord in the threshing-floor of Aravnah the Jebusite.’” (Shmuel II 24:18) David went there immediately, as it says “And David went up according to the word of Gad, as the Lord had commanded. (Shmuel II 24:19) He found there the altar where Adam, the first man, made offerings, where Noach made offerings, where Avraham made offerings. Once he found it he began to measure, saying ‘from here to here will be the Courtyard, from here to here will be the Holy of Holies’ as it says “And David said, ‘This is the House of the Lord God…” (Divre HaYamim I 22:1) And how could he declare “…and this is the altar for burnt offerings for Israel” (ibid.)? This is what is meant that the Holy One does not nullify the desire of the righteous, but rather gives them what they seek in order to fulfill “He does the will of those who fear Him…” (Tehillim 145:19)

THE BINDING OF ISAAC ON THE ALTAR THE tenth trial was (as follows): "And it came to pass after these things, that God did prove Abraham" (Gen. 22:1). He tried Abraham each time in order to know his heart, whether he would be able to persevere and keep all the commandments of the Torah or not, and whilst as yet the Torah had not been given, Abraham kept all the precepts of the Torah, as it is said, "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my Torah" (Gen. 26:5). And Ishmael went repeatedly from the wilderness to see || his father Abraham.

“These are the names of the children of Israel who came to Egypt with Jacob; each came with his household” (Exodus 1:1). That is what is written: “He who spares his rod hates his son, and he who loves him seeks for him admonition” (Proverbs 13:24). The way of the world is that a person whom another tells him: ‘So-and-so struck your son,’ he would harass him. What is the meaning when the verse states: “He who spares his rod hates his son”? It is to teach you that anyone who withholds rebuke from his son, his son will ultimately set out on a path of depravity and he will hate him. As we find regarding Ishmael, who was beloved (Literally, he had longings for his father, which could explain his father’s love for him.) by his father Abraham, who did not chasten him, and he set out on a path of depravity. He then hated him and expelled him from his home emptyhanded. What did Ishmael do? When he was fifteen years old, he began to bring an idol from the marketplace, and he played with it and worshipped it in the manner that he saw others doing. (Although he made it look like he was just playing with it and even mocking it, in fact his intention was to worship it.) Immediately, “Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing [metzaḥek]” (Genesis 21:9), and metzaḥek means nothing other than idol worship, like you say: “They rose to carouse [letzaḥek]” (Exodus 32:6). (This verse is written in the context of the sin of the Golden Calf.) Immediately, “She said to Abraham: Expel this maidservant and her son” (Genesis 21:10), so that my son will not learn his ways. Immediately, “the matter was very troubling in the eyes of Abraham regarding his son” (Genesis 21:11), because he emerged to a path of depravity. “God said to Abraham: Let it not be troubling in your eyes about the lad…everything that Sarah says to you, heed her voice” (Genesis 21:12). From here you learn that Abraham was subordinate to Sarah in prophecy. Immediately, “Abraham rose early in the morning, and took bread and a skin of water…” (Genesis 21:14), teaching you that he hated Ishmael because he set out on a path of depravity, and sent him and his mother Hagar emptyhanded, and for that reason expelled him from his home. Is it conceivable that Abraham, in whose regard it is written: “Abram was very wealthy in livestock, in silver, and in gold” (Genesis 13:2), would send his wife and his son from his house emptyhanded, without garments and without sustenance? Rather, it is to teach you that once he [Ishmael] set out on the path of depravity, he [Abraham] paid no attention to him. (Consequently the verse states that he gave them bread and water, implying that he did not give them other means of support. ) What ultimately became of him? When he banished him, he sat at the crossroads and would rob people, as it is stated: “He will be a wild man” (Genesis 16:12). Similarly, “Isaac loved Esau” (Genesis 25:28); therefore he set out on a path of depravity, because he did not chasten him, as we learned: The wicked Esau violated five transgressions on that day. He consorted with a betrothed young woman, killed a person, denied the revival of the dead, denied the principle [of belief in God], and scorned the birthright. In addition, he desired the death of his father and sought to kill his brother, as it is stated: “Let the days of mourning for my father approach and I will kill Jacob my brother” (Genesis 27:41), and he caused Jacob to flee from his fathers. And he [Esau] too went to Ishmael to learn from him the path of depravity and to add to his wives, as it is stated; “Esau went to Ishmael, [and took Maḥalat the daughter of Ishmael…in addition to his wives, as his wife]” (Genesis 28:9). Similarly, David did not chastise Avshalom and did not chasten him, [and Avshalom] set out on the path of depravity. He sought to kill his father, he lay with his [father’s] concubines, and forced him to walk barefoot, weeping; and thousands and tens of thousands from Israel fell. In addition, he caused him endless hardships, as it is written: “A psalm by David when he fled from Avshalom, etc.” (Psalms 3:1). What is written afterward? “Lord, how numerous are my tormentors, etc.” (Psalms 3:2). The path of depravity (A wayward child) in a person’s household is worse than the war of Gog and Magog, as regarding Gog and Magog it is written: “Why do nations rage and peoples meditate in vain?” (Psalms 2:1), and there it is written: “Lord, how numerous are my tormentors.” David acted similarly with Adoniya, as he did not chasten him with chastisement and he did not scold him; therefore, he set out on the path of depravity, as it is written: “His father never distressed him, [saying: Why did you do so? …and she bore him after Avshalom]” (I Kings 1:6). But wasn’t Avshalom the son of Maakha, and Adoniyahu the son of Ḥaggit? What is: “And she bore him after Avshalom”? Rather, because [Avshalom] set out on the path of depravity because his father did not chasten him, and in Adoniyahu’s regard, it is written: “His father never distressed him,” he, too, set out on the path to depravity. Therefore, it is written: “And she bore him after Avshalom.” “And he who loves him seeks for him admonition” (Proverbs 13:24); this is the Holy One blessed be He. It is because he loves Israel, as it is written: “I have loved you, said the Lord” (Malachi 1:2) that he promotes them through suffering. You find three excellent gifts that the Holy One blessed be He gave to Israel, and he gave them all to them by means of suffering: The Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: “Happy is the man whom You afflict, Lord, whom You teach from Your Torah” (Psalms 94:12). The Land of Israel, as it is written: “For you know in your heart [that as a man rebukes his son, so the Lord your God rebukes you]” (Deuteronomy 8:5); what is written after it: “For the Lord your God will bring you [to a good land]” (Deuteronomy 8:7). The World to Come, as it is written: “For the mitzva is a lamp, the Torah is light, [and the reproofs of instruction are the way of life]” (This indicates that the way to merit everlasting life is through reproof, which involves suffering. ) (Proverbs 6:23). Anyone who chastises his son, the son adds love for his father and he honors him, as it is stated: “Admonish your son, and he will give you rest [and provide delights to your soul]” (Proverbs 29:17), and it is stated: “Admonish your son, as there is hope” (Proverbs 19:18). And he adds love for him, as it is stated: “And he who loves him seeks for him admonition” – because he sought for him admonition, therefore he loves him. You find that Abraham chastised his son Isaac, taught him Torah, and guided him in his path, as it is written in Abraham’s regard: “Because Abraham heeded My voice, [and kept My commission, My commandments, My statutes, and My laws]” (Genesis 26:5), and it is written: “And this is the legacy of Isaac, Abraham’s son: [Abraham begot Isaac]” (Genesis 25:19), to teach you that he was similar to his father in every sense; in beauty, wisdom, wealth, and good deeds. Know [that Isaac internalized Abraham’s lessons and accepted his authority], for he was thirty-seven years old when his father bound him, and it is written: “And Abraham was old, advanced in years” (Genesis 24:1), and he bound him and tied him, and [Isaac] did not prevent [him from doing so]. Therefore, “Abraham gave all that was his to Isaac” (Genesis 25:5); that is: “And he who loves him seeks for him admonition.” Similarly, Isaac would seek admonition for Jacob, as he taught him Torah and chastised him in his study hall, as it is stated: “Jacob was a simple man, [a dweller in tents]” (Genesis 25:27). He learned what his father taught him and then he took his leave from his father and secluded himself in the house of Ever to study Torah. Therefore, he merited blessing and inherited the land, as it is stated: “Jacob settled in the land of his father's residence, in the land of Canaan” (Genesis 37:1). Jacob our patriarch, too, chastised his sons, chastened them, and taught them his ways, until ultimately, there were none among them who was defective, as it is written: “These are the names of the children of Israel who came to Egypt [with Jacob]” (Exodus 1:1); the verse likened them all to Jacob, as they were all righteous like he was. That is: “And he who loves him seeks for him admonition.”

“His palate is sweet and all of him is delightful. This is my beloved, and this is my companion, daughters of Jerusalem” (Song of Songs 5:16). “His palate is sweet” – it is written: “For so said the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Is there a palate that is greater and sweeter than that? (Is there any statement sweeter than this statement by God?) It is written: “As I live – the utterance of the Lord God – I do not desire the death of the wicked, [but that the wicked repent from his way and live]” (Ezekiel 33:11). Is there a palate that is greater and sweeter than that? “For I do not desire the death of the one who dies, the utterance of the Lord God; facilitate repentance and live” (Ezekiel 18:32). Is there a palate that is greater and sweeter than that? “If the wicked man turns away from his wickedness [that he did] and performs justice and righteousness, he will cause his soul to live” (Ezekiel 18:27). Is there a palate that is greater and sweeter than that? Reish Lakish said: This is only if one has remorse for his previous actions. How so? Rabbi Shimon ben Yoḥai taught: If there was a person who was completely wicked all his days and ultimately he became completely righteous, in his regard the verse states: “The wickedness of the wicked person, he will not stumble over it on the day of his repentance from his wickedness…” (Ezekiel 33:12). Rabbi Yoḥanan said: Moreover, all the transgressions that he performed, the Holy One blessed be He tallies them for him as merits. That is what is written: “Myrrh, aloe, and cassia were on all your garments [bigdotekha]” (Psalms 45:9). All the betrayals [begidot] that you betrayed Me, they are like myrrh and aloe before Me. It is taught: How old was Abraham when he recognized his Creator? Rabbi Ḥanina and Rabbi Yoḥanan both say: At the age of forty-eight Abraham recognized his Creator. Rabbi Shimon ben Lakish said: He was three years old, as it is stated: “Because [ekev] Abraham heeded My voice” (Genesis 26:5) – the numerical value of ekev. (Ayin – 70, kof –100, bet – 2 = 172. He died at the age of one hundred and seventy-five and heeded God’s voice for one hundred and seventy-two of them. Thus, he recognized God at the age of three.) Rabbi Levi said: When he was able to lift his heel [ikva] off the ground.

“From the herd or from the flock” – blessed is the Omnipresent who reckoned Himself with the first righteous ones. Adam sacrificed a bull upon the altar, as it is stated: “It will please the Lord more than a bull” (Psalms 69:32). (This verse is understood to refer to an offering by Adam, as above, Vayikra Rabba 2:7. ) Noah fulfilled what is written in the Torah, as it is stated: “Noah built an altar to the Lord” (Genesis 8:20). Abraham fulfilled the entire Torah, as it is stated: “Because Abraham heeded [My voice, and observed…My Torah]” (Genesis 26:5), as he prepared an offering and sacrificed a ram. Isaac fulfilled what is written in the Torah and cast himself before his father like a lamb to slaughter. Jacob fulfilled what is written in the Torah, as it is stated: “They gave to Jacob all the foreign gods [that were in their possession…and Jacob buried them]” (Genesis 35:4). Judah fulfilled what is written in the Torah, as it is stated: “Consort with your brother's wife, [and consummate levirate marriage with her]” (Genesis 38:8). Joseph fulfilled what is written in the Torah: “Honor your father…you shall not murder, you shall not commit adultery, you shall not steal, you shall not bear [false witness], you shall not covet” (Exodus 20:12–13). They did so before the Torah was given to them, and they performed it at their own initiative. That is why the Holy One blessed be He loved them with an absolute love and paralleled their name to His great name. In their regard it says: “Happy are those whose path is flawless, [who follow the Torah of the Lord]” (Psalms 119:1), and it says: “The Rock, His actions are flawless” (Deuteronomy 32:4), and it says: “God’s way is flawless” (Psalms 18:31).

Rabbi Yehuda says: A bachelor may not herd cattle, nor may two bachelors sleep with one covering, lest they transgress the prohibition against homosexual intercourse, but the Rabbis permit it. Anyone who has professional dealings primarily with women may not be secluded with women. There is more of a concern that such a man might sin due to his familiarity with the women. And a person may not teach his son a trade that necessitates frequent interaction with women, for the same reason. With regard to teaching one’s son a trade, Rabbi Meir says: A person should always teach his son a clean and easy trade and pray for success to the One to Whom wealth and property belong, as ultimately there is no trade that does not include both poverty and wealth, since a person can become rich from any profession. Poverty does not come from a particular trade, nor does wealth come from a particular trade, but rather, all is in accordance with a person’s merit. Therefore, one should choose a clean and easy trade, and pray to God for success. Rabbi Shimon ben Elazar says: Have you ever seen a beast or a bird that has a trade? And yet they earn their livelihood without anguish. But all these were created only to serve me, and I, a human being, was created to serve the One Who formed me. Is it not right that I should earn my livelihood without anguish? But I, i.e., humanity, have committed evil actions and have lost my livelihood. This is why people must work to earn a living. Abba Guryan of Tzadyan says in the name of Abba Gurya: A person may not teach his son the trades of a donkey driver, a camel driver, a pot maker, a sailor, a shepherd, or a storekeeper. The reason for all these is the same, as their trades are the trades of robbers; all of these professions involve a measure of dishonesty and are likely to lead to robbery. Rabbi Yehuda says in Abba Gurya’s name: Most donkey drivers are wicked, since they engage in deceit, and most camel drivers, who traverse dangerous places such as deserts, are of fit character, as they pray to God to protect them on their journeys. Most sailors are pious, since the great danger of the seas instills in them the fear of Heaven. The best of doctors is to Gehenna, and even the fittest of butchers is a partner of Amalek. Rabbi Nehorai says: I set aside all the trades in the world, and I teach my son only Torah, as a person partakes of its reward in this world and the principal reward remains for him in the World-to-Come, which is not true of other professions, whose rewards are only in this world. Furthermore, if a person comes to be ill, or old, or undergoes suffering, and is unable to be involved in his trade, behold, he dies in hunger. But with regard to the Torah it is not so, since one can study it under all circumstances. Rather, it preserves him from all evil and sin in his youth, and provides him with a future and hope in his old age. The mishna explains: With regard to his youth, what does it say about a Torah scholar? “But they that wait for the Lord shall renew their strength” (Isaiah 40:31). With regard to his old age, what does it say? “They shall still bring forth fruit in old age” (Psalms 92:15), and it likewise states with regard to Abraham our forefather: “And Abraham was old, well stricken in age; and the Lord had blessed Abraham in all things” (Genesis 24:1). We found that Abraham our forefather fulfilled the entire Torah before it was given, as it is stated: “Because that Abraham listened to My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5), which indicates that Abraham observed all the mitzvot of his own accord and was rewarded in his old age as a result.

How pleasant is the Musar of Love. Anyone whom Hashem loves, God brings down upon them suffering. You find three good gifts that God gave to Israel; and they were only given by way of suffering. These are them: Torah, the Land of Israel, and the World to Come.

Since a man occupies himself with the Torah for its own sake, and troubles himself and exhausts himself for the sake of Heaven, his two kidneys (his very vitals) will be like two fountains, and he will bring forth meanings and new laws from within himself — truths which he never learned from another and which were not given even to Moses at Sinai. As we find in the case of Abraham, our father (Gen. Rabbah 95:3), that he never studied in the presence of any man (who served as his teacher), but he himself would sit and think about the commandments, and he learned from his own heart all of the Torah and the commandments, until Scripture testified of him, "And (he) kept My charge, My commandments, My statutes, and My Law (Gen. 26:5). And our Sages, of blessed memory, said that Abraham knew even the laws of Eruvei Tavshilin. (* The laws governing the preparation of food for the Sabbath on a holiday which falls on Friday.) And our Sages also said, "Abraham our father learned four hundred chapters, and who was there to teach him all of this? It must therefore be that his two kidneys became like two fountains, and flowed forth bringing to him wisdom and Torah.

Now, when these three powers are gathered within a man, his soul is drawn by its very nature to love the Creator, blessed be He. When he loves Him, his service will be completely perfect. For from that love there will come fear, for whomsoever a man loves, he also fears. It is also possible for a man to fear someone he does not love. Therefore, I say that fear is contained within love, but love is not contained within fear. Now, we have found that the service of our father, Abraham, peace be upon him, was completely perfect, for it says concerning him (Genesis 18:19), “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord.” This is clear proof of his great righteousness. Moreover, the Creator, blessed be He, testified concerning him after his death, when he said (ibid., 26:5), “Because Abraham hearkened to My voice, and kept My charge, My commandments, My statutes and My laws,”.

This is the meaning of: ושמרתם את המצות, אל תקרי המצות אלא המצוות. This statement is not a suggestion to read the text differently, but when reading this verse, not to restrict its meaning to the particular מצוה of unleavened bread, but to use the example of how we fulfil this מצוה as a model for the way we relate to all מצוות.

Rashi tells us in Genesis 26,5, that the term חק is used in the Torah when the legislation is such that it offers Satan an opportunity to challenge its logic. He quotes the prohibition of eating pork as an additional example.

The overwhelming number of מצות recorded in this portion of the Torah do not apply in our times and can be fulfilled only during periods when the Temple is functioning. Even such commandments as פתוח תפתח, "keep opening your hand, to the poor," can only be fulfilled by people who are economically capable. A person who hardly has enough to get by cannot even fulfill this commandment. Even when the Temple was standing one could not fulfill the directive to give tithes and consume the second tithe in Jerusalem unless one owned a farm and grew crops. How then can a person attain his perfection when we have said that fulfillment of the 613 commandments of the Torah is the key to such perfection? When the Torah begins this portion by saying in 11,32: "Observe all these statutes and social laws which I place before you this day," and goes on to say in the same breath: "These are the statutes, etc., which you are to observe to do in the land," the Torah clues us in to the answer. In 11,32 the Torah mentions first שמירה and עשיה of the respective statutes and social laws, whereas in 12,1 the Torah mentions the statutes and social laws before the directive to observe and perform them. This is similar to the way the Torah (Genesis 26,5) describes Abraham as having observed G–d's various types of commandments. Clearly, Abraham could not have done this (in the form of fulfilling an obligation) as the commandments had not yet been revealed.

The word שמירה has two meanings. One is that one "keeps" i.e. observes commandments which have been given. The second meaning is "waiting." One is constantly looking forward to a certain event occurring. Abraham waited for an opportunity to observe these various מצות, The expression ושמרתם לעשות means that a person should be in a frame of mind where he looks forward to fulfilling the various commandments which he has not yet had an opportunity to fulfill. In the meantime, he observes those commandments which he has found an opportunity to observe. When he relates to all of G–d's commandments in this way, the Torah promises him an equal reward for the commandments which he has not had an opportunity to fulfill. Chapter 11,32 refers to the commandments which can be fulfilled, whereas 13,1 refers to all those that cannot yet be fulfilled for one reason or another.

The reason that the wine saved from גן עדן is called משומר, is that its dregs, its yeast has been removed. When Eve squeezed the grapes and gave her husband to drink she had not removed those dregs first. The Torah (Numbers 18,8) writes of Aaron, who was the rehabilitation of Adam, that he was to be the recipient of what G–d calls משמרת תרומתי, "The residue of My gifts." It is also said of Abraham (Genesis 26,5) וישמר משמרתי. Some of our sages interpret the repetition of the expression שמר in this verse as meaning that Abraham introduced "fences," preventive measures around G–d's laws so as to ensure that the laws themselves could not easily be violated. This would be similar to the Mishnah in Shabbat 20,1 permitting the suspension of a sieve i.e. meshameret on the holiday in order to catch the shemarim, sediments, yeast, of the wine.

We are taught in Chulin 91a that the choice of that word, i.e. אבק, dust, indicates that the dust stirred up during this struggle rose all the way to the throne of Glory -which is not complete, as we shall set out to show. The meaning of the word "he touched," is similar to the English "he touched a sore point." Samael had found something in Jacob's lifestyle which he thought he could turn into an accusation against him. This was the fact that Jacob had married two sisters while both were alive. He should not have done so, since the patriarchs had accepted for themselves the laws of the Torah which had not yet been officially formulated. Nachmanides writes about this at length in his commentary on Genesis 26, 5 where the Torah credits Abraham with having observed all of G–d's statutes. According to Nachmanides the patriarchs assumed this obligation as valid only while they resided in the land of Israel; the word מפשט used in the verse is by definition legislation that varies from country to country. G–d's משפטים apply only in G–d's country, ארץ ישראל. When Jacob married two sisters he did not live in the land of Israel. Samael's accusation was by necessity based on the yardsticks that Jacob claimed to live by. He argued that a man of Jacob's stature whose features were engraved on G–d's throne should not have taken advantage of the fact that technically he was allowed to marry two sisters, for did he not carry the atmosphere of ארץ ישראל with him wherever he went? We are familiar with such expressions as אבק רבית, something not actually an interest payment but nonetheless giving the impression that someone rendered a service for free which would have been charged for had the recipient of the service not been a lender to the person rendering the service. We have a similar expression when dealing with the laws of לשון הרע, evil gossip. The Tosephta Avodah Zarah 1, 10 describes four areas in which the term אבק is used halachically. All of them are not transgressions that are dealt with by the Courts, but are matters of individual piety. When the Talmud described the "dust" of the struggle between Jacob and the guardian angel of Esau as having risen to the throne of G–d, what is meant is that the issue was such a paralegal impropriety committed by Jacob as marrying two sisters outside the boundaries of ארץ ישראל.

In any case, this is not the only apparent contradiction between Genesis and later law. There are others, not least the very fact that Jacob married two sisters, something categorically forbidden in Leviticus 18:18. Nahmanides’ solution – an elegant one, flowing from his radical view about the connection between Jewish law and the land of Israel – is that the patriarchs observed the Torah only while they were living in Israel itself (commentary to Gen. 26:5). Jacob married Leah and Rachel outside Israel, in the house of Laban in Haran (situated in today’s Turkey).

Rabbi Nehorai says: I will abandon every profession in the world and I will not teach my son anything but Torah, for a person enjoys its reward in this world while the principal remains for him in the world to come. But all other professions are not so; for when a man comes to sickness or old age or suffering and cannot engage in his profession, he must die of starvation, whereas the Torah is not so, for it guards him from all evil in his youth and gives him a future and hope in his old age. Of his youth what is said? “But they that wait upon the Lord shall renew their strength” (Isaiah 40:31). Of his old age what is said? “They shall still bring forth fruit in old age” (Psalms 92:15). And it is also said of our father Abraham, “And Abraham was old … And the Lord blessed Abraham with everything” (Genesis 24:1). We find that Abraham our father observed the whole Torah before it was given, for it is said, “Because Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5). Rabbi Nehorai’s statement is perhaps as extreme of a statement as can be found on the issue of work versus Torah study. It is not a vision that many rabbis shared, at least not in a practical sense. Nevertheless, there are some elements that in my opinion strike a deep chord. The first is that in a society without a system to provide for its elderly and in which people cannot save up large sums of money, a life of work does not leave one with enough to live on later in life. While there are some safeguards that exist today that didn’t exist in the ancient world, care of the elderly is still one of the most difficult and important issues facing society. The second is that when a person is older, nearer to the end of life, they usually judge their lives not based on how much work they have done, but what good deeds they have done, how well they have treated their families and what kind of a spiritual/moral legacy they will leave behind. I think that that is partly what Rabbi Nehorai is speaking about: when a person is older, all the work they did will not matter as much as the quality of the lives they led, and for the rabbis, the quality of life was measured by the amount of Torah studied. The mishnah, the tractate and the entire seder end with a midrash on Abraham. Abraham’s strength stood for him until very late in life. Indeed, he had Isaac when he was nearly 100 years old! The final midrash on Abraham states that he kept the whole Torah before it was given. In this context, this means that Abraham’s blessing came to him because of his observance of the Torah and not merely because of his faith in God (as the Christians taught). Congratulations! We have finished Kiddushin. It is a tradition at this point to thank God for helping us to finish learning this tractate and this entire Seder and to commit ourselves to going back and relearning them, so that we may not forget them and so that their lessons will stay with us for all of our lives. By now, if you have been learning with Mishnah Yomit from the beginning, you have finished two entire Seders of Mishnah. This is a tremendous accomplishment and you should feel satisfied with your hard work and devotion. Seder Nashim began with Yevamoth, a tricky tractate with many difficult laws concerning levirate marriage, worked its way through a tractate on marriage contracts (Ketuboth), two tractates on vows (Nedarim and Nazir), one on adulterous women (Sotah), neared completion with a tractate on divorce and finally, after all this learning, a tractate on how one enters marriage. So you had to wait until the end for the best part, but I’m sure it was worth the effort. So congratulations on making it through another tractate and seder. May you have the strength and time to keep on learning more Mishnah! Tomorrow we begin the first tractate of Seder Z’manim (appointed times), tractate Shabbat.

Seeing his molten image having proved deceitful, the human repented, and conceived Seth in his image and likeness. Seth conceived Enosh; from them came Enoch who walked before God, knowing and cognizing Him in truth. As it says: “And Enoch walked with God” [Gen. 5:22]. Generations passed until Noah’s arose, the tenth in count since Adam’s. He too knew God with a perfect knowledge, prudence dwelling with Wisdom. Thus Noah found favor in God’s eyes, as it is written: “And Noah found favor” [Gen. 6:8]. Among Noah’s three sons, Shem was chosen, for he was the first born, recognizing his Creator, knowing and cognizing Him in faith. His descendent Ever grasped hold of God’s path, upheld its steps, was chosen from his entire generation to be singled out for fame and praise. By means of a knowledge complete, lucid and pure, Shem and Ever comprehended the rational commandments and statutes divine, setting right the branches on high. And they charged the multitudes to walk in God’s paths. The generations progressed. The tenth after Noah’s was distinguished by the man chosen from the womb since the dawn, our father Abraham. He perceived a knowledge of his Creator transcending his predecessors’, comprehending God’s reality in a manner formerly unknown. He began to call upon God’s name among all of the nations and kingdoms, as it is written: “And there he built an altar to the Lord and called upon God’s name” [Gen. 12:8]. And it says: “He planted an oak in Be‘er Sheva and invoked the name of the Lord, the God of the world” [Gen. 21:33]. Since he took possession of the attribute of divine love, his son Isaac was chosen from among all of his sons and offspring. As it is written: “God said to Abraham: ‘Do not be distressed over the boy or your handmaid; whatever Sarah tells you, do as she says, for it is through Isaac that your offspring will be continued’” [Gen. 21:12]. Isaac attained knowledge of his Creator, he too exhorting his sons to walk in God’s ways, as it is written: “he built an altar there and invoked the Lord by name, pitching there his tent” [Gen. 26:25]. He took divine justice as his portion. When his son Jacob was born, the image of the likeness of the blessed Holy One, engraved on the Throne of Glory, manifested itself in the world. For Jacob grasped the attributes of justice and mercy a path equalized and balanced, so that his ways were imbued with truth and the paths of peace. For fourteen years he studied in Ever’s school and from his father Isaac and his grandfather Abraham, he received the knowledge of God. Thus, shekhinah’s glory was revealed to him. Then the three patriarchs formed a chariot-throne for Him who rides the ancient highest heavens [Ps. 68:34]. They fulfilled the Teaching and commandment, serving their Creator by knowing Him; their worship lacking nothing. “For Abraham obeyed Me and kept My charge: My commandments, My laws and My teachings” [Gen. 26:5].

In the stories of Jacob, however, the Torah always uses “Lord,” for he was more complete than was Isaac. Thus, unlike Isaac, who had not been as | complete as Abraham, (36. Kaspi says that in the following verses, which refer to Isaac, the memory and merits of Abraham are invoked in order to increase the well-being of Isaac. This indicates that Abraham was the greater of the two.) it is not said of Jacob, “because that Abraham hearkened to my voice,” (37. Gen. 26:5.) or “for my servant Abraham’s sake.” (38. Gen. 26:24.) The exception (where “God” appears in the stories of Jacob) is “the house of God,” (39. Gen. 28:17.) and that is on account of its being followed by “and this is the gate of heaven.” Jacob said that because he recognized that the place was conducive to prophecy and perception because of the celestial cause that predominated there, as Ibn Ezra noted. (40. Ibn Ezra says on this verse: “This is the house of God—in which a person can pray in time of need, for his prayer will be heard on account of its being a special place.”) He continued to say, “If God will be with me …” (41. Gen. 28:20.) (using ’Elokim) in accordance with the opinion of our Torah that the world of Separate Intelligences is the first cause. (42. As explained above, ’Elokim refers to the upper two worlds, which are here referred to by Kaspi as ha-sekhel ha-nifrad (“the separate intellect”), which as an entity influences the events of the sublunar world below them.) The proof of this is provided by the opening verse of the Torah, “In the beginning God created …” as I have explained. (43. See above chap. II, n. 1.) When Jacob’s wives speak, and when Jacob speaks to them, they mention “God,” (44. Gen. 31:5, 9, 11, 16.) for that is appropriate for them, as we have already mentioned. This is especially the case as they are the daughters of (the pagan) Laban, as is proved by Rachel when she coveted the teraphim. (45. Gen. 31:19.) When on occasion they do mention “Lord,” (46. Gen. 29:32–33, 30:24.) it is only because they learnt this from Jacob. Notice the precision regarding Laban when the Torah says, “and God came to Laban,” (47. Gen. 31:24.) similar to what was written of Abimelech, (48. Gen. 20:3.) in accordance with his confused belief in the power of the Heavenly Sphere and that of the imagination. Laban said to Jacob, “the God of your father spoke unto me yesternight saying …,” (49. Gen. 31:29.) for how could the god of Laban assist Jacob when (Jacob) did not believe in him. Similarly he said, “the Lord watch between me and thee,” (50. Gen. 31:49.) in accordance with Jacob’s belief. Furthermore Laban made Jacob swear by the Lord, for Jacob feared Him, and not God. In summarizing in conclusion, Laban said, “The God of Abraham and the God of Nahor … judge betwixt us …” (51. Gen. 31:53.) whereas “Jacob swore by the Fear of his father Isaac.” (52. Ibid.) Jacob uses “God” when saying “and the angels of God met him,” (53. Gen. 32:2.) and “this is God’s camp,” (54. Ibid.) as well as “I have seen God face to face” (55. Gen. 32:28.) and “for thou hast striven with God,” (56. Gen. 32:20.) for all of them are in a prophetic use of the imagination. (57. He means that they take place in a prophetic vision, which with the exception of Moses, necessarily involves the imaginative faculty.) It is similar with “And God said unto Jacob,” (58. Gen. 35:1.) | and “there God was revealed unto him,” (59. Gen. 35:7.) as well as “and God appeared unto Jacob again” (60. Gen. 35:9.) and “where God spoke with him.” (61. Gen. 35:15.)

And when Abraham was forty years old etc. There is an Agadah (folktale) that he was three years old, as it is said: 'Because that Abraham hearkened unto My voice' (Gen. 26.5.). Hebrew for "Because" is 'EKB, which in numerals represent 172. Thus God says: 'EKB, or 172 years, that Abraham hearkened unto My voice. Abraham lived 175 years; deducting the three years before he recognized God, leaves 172. (This is no criticism at all, as Maimonides herein outlines that Abraham commenced thinking of God as soon as he was weaned; at forty he had mastered the subject and commenced proclaiming it to the world. C.G.)

תורות The laws. The laws which are dictated by common sense, in which all agree. (חּוֹרה and חֹק are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. 26:5, where תורה is explained to refer to the law of circumcision. What I. E. means by the laws contained in the natural order of things or by the covenant of the universe is more clearly stated in his commentary on Gen. 26:5, namely, שילך אדם אחרי מעשיו Man shall follow the ways of God displayed in his works. Comp. I. E. on Lev. 19:19.) (חּוֹרה and חֹק11A. V., Changed. are generally distinguished by saying that the former refers to those laws which society would make even without revelation; the latter, to such laws as would not be made without direct command in Scripture. This distinction is not applicable here, because the prophet speaks in this passage of laws that concern all nations. The explanation, however, given here by I. E., does not agree with his remark on Gen. 26:5, where תורה is explained to refer to the law of circumcision. What I. E. means by the laws contained in the natural order of things or by the covenant of the universe is more clearly stated in his commentary on Gen. 26:5, namely, שילך אדם אחרי מעשיו Man shall follow the ways of God displayed in his works. Comp. I. E. on Lev. 19:19.)

WITH A DIVERSE KIND. Kilayim (a diverse kind) means two kinds. I will yet explain the meaning of kilayim. (I.E. apparently never got around to this (Weiser).) The reason for the law regarding a field and a garment is that they serve as reminders, (They remind us not to alter the species, which God has created, by crossbreeding or cross-planting.) for many commandments serve as reminders. Examples of the latter are: the festival of unleavened bread, (The unleavened bread serves as a reminder of Exodus. See Deut. 16:3.) Sukkot, (The sukkot serve as a reminder of booths in which the Israelites dwelled during their sojourn in the desert (Lev. 23:43).) tzitzit, (The tzitzit serve as a reminder of God’s commandments (Num. 15:39).) shofar, (Scripture speaks of Rosh Ha-Shanah as being a memorial proclaimed with the blast of the horn. The commentaries offer various interpretations of what the sounding of the shofar is to serve as a reminder, among them, God’s revelation, to repent.) mezuzah, (To study and to teach Torah to one’s children. See Deut. 6:4-9; 13-21.) and tefilin. (The tefilin serves a reminder of the Exodus (Ex. 13:9) and of our obligation to study and to teach Torah to our children (Deut: 6:4-9; 13-21). See Yesod Mora, Chapter 5.) I will hint to you here at a secret. Know that “the complete is very complete.” (A person who is spiritually perfect does not need any reminder of what God desires of him, for on his own he knows God’s will.) Scripture therefore says with regard to Abraham, (Who was complete.) and kept My charge, My commandments, My statutes, and My laws (Gen. 26:5). (Abraham on his own knew and kept God’s charge, commandments, statutes, and laws)

אל תקרב הלום, של נעליך, "Do not come closer; remove your shoes, etc." G'd gave two instructions. 1) not to come closer. 2) to remove his shoes because even the site on which Moses was standing at that moment was already holy ground. Why did G'd not instruct Moses to remove his shoes before he had accidentally stepped on holy ground wearing shoes? At that time G'd could have warned Moses not to step on holy ground (even without shoes).

In this instance G'd commanded Moses both something negative, i.e. "do not come closer!" as well as something positive, i.e. "remove your shoes!" Our sages in Eyruvin 96 state that wherever the Torah uses the expression פן or אל such as here, what follows is a negative commandment. The words "remove your shoes," are a positive commandment, however. If Moses were to cross the invisible dividing line by approaching closer to the burning bush (as he had intended to) he would be violating a negative commandment. Were he to fail to remove his shoes, however, this would imply a lack of respect for G'd but it would not constitute transgression of a negative commandment because the commandment had been phrased positively, though it implied that no shoes were to be worn there. The Torah always speaks about שמירה, i.e. care not to violate a negative commandment, before demanding עשיה, performance of a related positive commandment (compare Deuteronomy 4,6; 15,5, Genesis 26,5 et al). This is why the sequence in which G'd commanded Moses at this point is no departure from the Torah's norm.

And by way of hint, the Rabbis, of blessed memory, expounded (Bereishit Rabbah 1:4) [that by the] word bereishit (In the beginning), He, may He be blessed, intended to say, [that He created the world] for the sake of the Torah, which is called reishit; and the explanation of the [letter] bet (which is the first letter in bereishit) is that it is a bet [that indicates] causation. And from this [is implied that] anyone who merits [to know the] Torah, merits the whole world and anyone who does not merit [to know the] Torah should not benefit from this world - even for him to set foot on it - unless he provides assistance to those who toil in [the study of] Torah. And they also said (Vayikra Rabbah 36:4) [that He created the world] for the sake of Israel, which is called reishit, as it is written [about Israel] (Jeremiah 2:3), "reishit tevuato" ("the first of His produce"). And this statement does not contradict the first, since the very reason that Israel is called, first is from the angle that they accepted the Torah; and through this were they separated from the [other] nations for fame and praise. And they also said (Bereishit Rabbah 1:4), [that He created the world] for the sake of Avraham and (Vayikra Rabbah 36:4) for the sake of Ya'akov; and it all follows the first reason [for creating the world], 'because Avraham listened to my voice, etc.' They also said (Shabbat 36b) [that He created the world] for the sake of [the] awe [of God], which is called reishit, as it is written (Psalms 111:10), "reishit chocmah, yirat, etc." ("the beginning of wisdom is the awe of God, etc."); since it too is a fundamental principle of the Torah, since if there is no wisdom, there is no awe, and if there is no awe of God, there is no Torah, for [awe of God] is a beautiful storehouse for the Torah.

Before commencing to explain these verses we need to understand why Jacob did not honour the Torah's commandment of not showing preference (in terms of inheritance) to the firstborn son of the wife he loved when the true firstborn was the son of the wife he hated (Deut. 21,16)? Jacob treated Joseph the firstborn son of his beloved wife Rachel, as entitled to the privileges that are accorded to the son of the wife he hated when the latter had been born earlier. The question also arises whether the patriarchs were obligated to accept the norms of the Torah, seeing that the Torah did not become the law of Israel until the revelation at Mount Sinai. After all, we find that Jacob married two sisters while both were alive, something that contravenes Torah law. Abraham too did not perform circumcision on himself until he was advanced in years whereas Torah law stipulates circumcision on the eighth day or as soon as possible thereafter. We can find numerous other instances of the patriarchs not acting in accordance with Torah law. In view of the two examples we have quoted about the patriarchs not complying with what became Torah law thereafter, the whole question of why Jacob treated Joseph as his firstborn seems irrelevant. I have found that Nachmanides (Genesis 26,5) explains that the reason Jacob did marry two sisters while both were alive was that he was not in the Holy Land at the time. His words do not sound convincing. Who told Jacob that Torah legislation applied only within the boundaries of ארץ ישראל? The fact is that the commandments which the patriarchs did not observe apply equally in ארץ ישראל and outside it.

The patriarchs made a point of observing all these commandments as an expression of their love for G'd. This is what G'd had told Isaac in Genesis 26,5. Yuma 28 states that Abraham not only observed all the commandments of the Torah but even such Rabbinic ordinances as Eyruv Tavshilim. No doubt Abraham instructed his children in these matters as he wanted them to qualify for the reward in store for those who observed all these commandments. Whenever the patriarchs observed that by not observing one of these commandments they would achieve something important immediately, they decided to opt for the immediate benefit. This is what happened when Jacob decided to marry Rachel in addition to Leah. He wanted to have children by Rachel, i.e. that at least some of the tribes should be her offspring. Jacob was especially entitled to do so since he was a prophet and acted in accordance with instructions received from G'd directly. We can understand this better when comparing what Maimonides wrote in chapter 9 of his Hilchot Yesodey Torah. He states that if a properly accredited prophet instructs the Jewish people to violate one of the Torah's commandments on a temporary basis, he is to be obeyed. Maimonides quotes the incident when Elijah rebuilt a private altar and sacrificed on it on Mount Carmel as a case in point. The same applied to Jacob's having married two sisters. According to Bereshit Rabbah 85,8, an angel exploited Yehudah's desire to have sexual intercourse by guiding him to Tamar, thereby ensuring that the kings who would come out of him had a matriarch who was both of suitable ancestry and of high moral calibre. At any rate, there are instances when it was obviously preferable not to apply the strictures that would become anchored in law at a later time in Jewish history.

Remember that the numerical value of the word שירה is the same as that of תפלה, i.e. 515. Both words appear in the same verse and are compared to one another, to wit: יומם יצוה ה' חסדו ובלילה שירה, עמי תפלה לאל חי, ”By day may the Lord vouchsafe His fanciful care, so that at night a song to Him may be with me, a prayer to G’d my life” (Psalms 42,9). In this verse the psalmist speaks of שירה, (noun) when in fact he should have spoken of שירו, an imperative of the verb “to sing.” When the Torah writes in our paragraph that the Israelites sang את השירה הזאת, you are already aware of the meaning of the word זאת, that in kabbalistic terms it is a reference to the emanation מלכות, the link between the עולם העשיה, our terrestrial world and the next higher kind of “world” the emanation יסוד, lowest level of the עולם היצירה. The terrestrial world we live in is directly “inspired,” נאצלת, from this emanation known as מלכות or זאת. The mystical dimension of Lamentations 2,19: קומי רני בלילה לראש אשמורות שפכי כמים לבך, is that the prophet does not speak of בראש אשמורות, which would mean that the supplication discussed in that verse takes place during the early part of morning, but he said לראש אשמורות, “to the head of these watches of the night”. The speaker addresses celestial forces of the emanations. He appeals to the ראש, the head, i.e. the highest of these forces, the tenth emanation, to Hashem Himself. In the song offered by the people of Israel here, the words עלי באר ענו לה are also an appeal in the first instance to the באר, the well, the lowest of the emanations. By saying עלי באר, they encourage that force to rise up to the highest emanation, the source of all blessing whence their prayers will be answered, i.e. ענו לה. The reason they called the emanation זאת or מלכות by the name באר, well, is that a well collects water, the essence of all blessings on earth. This lowest emanation is the receptacle of G’d’s outpourings of blessing. The simile of באר as a vessel collecting G’d’s bounty recurs again and again in the Sefer Habahir of Rabbi Nechunyah ben Hakanah. In his book the terms באר and כסא represent the lowest and the highest (כתר) emanations respectively. [The author proceeds to trace the journey of such prayers (songs) through the various emanations until they reach the highest emanation as represented by similes in our text. I have contented myself with providing you, the reader, with an outline of his approach. Ed.]

AND IT SHALL COME TO PASS ‘EIKEV’ YE HEARKEN. Eikev means “because.” So also, ‘eikev’ (because) that Abraham hearkened to My voice. (Genesis 26:5.) And Rashi wrote: “If you will hearken even to the lighter commandments which a person usually treads upon with his ‘heels’ [i.e., those commandments which a person is inclined to treat lightly] then G-d will keep His promise to you.” (Rashi thus explains eikev as meaning “heel, footprint.” — The term “lighter commandments” thus means “lighter” in the sense that people regard them lightly because they think that the reward for their observance is of minor significance, and therefore, “they tread upon them with their heels,” so to say. But, as Scripture continues, these people are mistaken, since the reward for even these commandments is boundless.) Now Scripture mentions the ordinances [And it shall come to pass ‘eikev’ ye hearken to these ‘ordinances’] (In other words, according to Rashi, that the verse is speaking of the “lighter commandments,” the question arises why are the ordinances mentioned here? It must be that the sense of the verse is as follows: “If you will hearken to those commandments which a person is inclined to treat lightly, such as the ordinances about monetary matters — then etc.” Thus, the reason ordinances are singled out more than statutes and testimonies is that Scripture wants to teach us that we should not hold them in disdain despite the fact that they deal merely with monetary matters.) perhaps because he admonishes them not to be disdainful of the lightly-esteemed ordinances such as the laws pertaining to monetary matters. And the commentators (Ibn Ezra and R’dak.) have said that the meaning of the word eikev is that “in the end” there will be reward. Similarly, in keeping them [the ordinances of G-d] ‘eikev rav’ (there is [in the end] great reward). (Psalms 19:12.) The verse here is thus stating: “and the end [the ultimate consequence] of your hearkening to the ordinances and your observing them is that G-d shall keep the covenant and the mercy, and He will love thee. ” (Verse 13.) This is correct, for in the Sacred Language the beginning of anything is called rosh [literally: “head”], as it is said, ‘rosh’ (the beginning of) Thy word is truth. (Psalms 119:160.) So also is the leader of the generation called “the head of the people,” and the best of spices is called rosh. (Exodus 30:23. Take also unto thee ‘b’samim rosh’ (‘the chief’ spices).) Similarly, the conclusion of any matter is called akeiv (heel) as the Sacred Language adopts these figurative expressions from the human body; and thus “the head” is the beginning while “the heel” is the conclusion and end of the body. Scripture also speaks of the head and the tail (Further, 28:13: And the Eternal shall make thee the head and not the tail.) [with reference to people], figuratively using the body of the animal. And Onkelos rendered the word eikev as chalaf (“in exchange for”), like ‘cheilef’ (in return for) your service. (Numbers 18:31.) Onkelos thus made it an expression of “roundabout” [the end result of a series of events], derived from the verse, and ‘he’akov (the crooked) shall be made straight (Isaiah 40:4. — I.e., the return of the exiles to Jerusalem will be unimpeded.) — that is, the circuitous road which goes roundabout [will become a straight, level path]. So also ‘akubah’ of blood (Hosea 6:8.) means “it is surrounded and encircled” [with blood]. The verse here is thus stating [according to Onkelos]: “and it shall come to pass that the effect caused by your hearkening to the ordinances and your performing them will be that G-d will keep His covenant with you.” He has explained it well. A similar expression is ‘biglal’ (for the sake of) this thing (Further, 15:10.) which means “on account of,” from the word ‘v’gal’lu’ (and they roll) the stone. (Genesis 29:8.) Similarly it is my opinion that every expression of akeivah is a term denoting “circle” or “circuit.” Thus: ‘akov haleiv’ (the heart is deceitful); (Jeremiah 17:9.) ‘vaya’akveini’ (and he hath gotten the better of me) these two times; (Genesis 27:36.) but Jehu did it ‘b’akbah’ (in subtlety) (II Kings 10:19.) — all these being expressions of “rolling” and “circling.” Therefore they called Jacob “Jeshurun” (Further, 33:5. See also above, 2:10 (towards the end).) [from the root yashar (straight and upright)] because the opposite of “the deceitful one” is he who is “upright” [as indicated by the name “Jeshurun”]. Similarly, the end-part of the foot, called akeiv — as it is said, and his hand seizing ‘ba’akeiv (the heel) of Esau (Genesis 25:26.) — is so called because of its roundness, just as the [Sacred] Language calls the middle part [palm and sole] of the hand and foot kapoth, (Ibid., 4:11: And I gave the cup into ‘kaph’ (the hand of) Pharaoh. Ezekiel 1:7: ‘v’kaph’ (and the sole) of their feet.) because of their being shaped like golden kapoth (spoons). This usage [of the term akeiv] is common in the [Sacred] Language, just as the Rabbis have said in the Sifre: (Sifre, V’zoth Habrachah 343.) “At His right hand was a fiery law unto them. (Further, 33:2.) When the word came forth from the mouth of the Holy One, blessed be He, it would go by way of the right hand of the Holy One to the left of Israel, v’okeiv (and it encircled) the camp of Israel twelve miles by twelve miles.” So also is the expression: (Baba Kamma 113a.) “they come upon him ba’akifin,” meaning “with circuitous and subtle arguments,” like the word akeivin as these two letters [the veth and the fei] were considered by the Sages to be interchangeable, as I have already explained. (Leviticus 19:20. See also Exodus 15:10 — Vol. II, p. 198.) He mentioned these ordinances (According to Rashi who explained that the word eikev suggests “the lighter commandments” [as explained above] we understand why the verse singles out only these ordinances [and not the statutes etc.] because the ordinances, applying as they do to monetary matters, are often treated lightly by people; hence the need by Scripture to warn against it. But according to the interpretation of Onkelos and Ramban that eikev means “in return for,” and the verse refers to the reward for observing the commandments, the question arises why did Scripture single out only the ordinances? Ramban proceeds to answer this question: “He mentioned these ordinances in order etc.”) in order to warn exceedingly concerning the ordinances [i.e., judgments], for it is impossible that of a large nation, everyone be heedful of all commandments so as not to transgress any of them, and it is only through the judgments [of the court] that they establish [the firm authority of] the Torah, just as it says of them, and all Israel shall hear, and fear. (Further, 21:21.) Moreover, many people will have pity [and refrain from] stoning a man or burning him after the transgression had been committed, as it is said, Thine eye shall not pity him. (Ibid., 19:13.) Then also they might fear the mighty ones as well as those who lead astray, as it is said, ye shall not be afraid of the face of any man, for the judgment is G-d’s, (Above, 1:17.) and in the case of the false prophet it says, thou shalt not be afraid of him. (Further, 18:22.) He mentioned all these in the case of an inciter [to worship idols] saying, thou shalt not consent unto him, nor hearken unto him; neither shalt thine eye pity him, neither shalt thou spare, neither shalt thou conceal him, (Ibid., 13:9.) warning nor hearken unto him (Ibid., 13:9.) because of his misleading [you], neither shalt thine eye pity him (Ibid., 13:9.) because of the pity that compassionate people show towards the condemned, and neither shalt thou conceal him (Ibid., 13:9.) by remaining silent [and not presenting testimony against him] because of his might and fear of members of his family.

for in observing them there is great reward I was careful in its observance because of Your great good that You have hidden away, and according to this usage, עקב is like (Gen. 26:5): “because (עקב) Abraham hearkened to My voice.” Another explanation of עקב רב: The end of the Torah scholars is that they will come to greatness. עקב is an expression of the end, and there is a similar expression in the language of the Mishnah (Sotah 9:15): “At the end (בעקבות) of the exile, prior to the coming of the Messiah.”

If, even the lesser commandments, etc. Rashi is answering the question: Why is it written עקב, which means “because of,” and implies they will definitely heed these laws, as we find regarding Avraham. There it is written (Bereishis 26:5), “Because (עקב) you have heeded My voice etc,” and Avraham definitely listened to His voice and wished to slaughter his son. If so, here also it implies they will definitely listen. But it says (Megillah 25a), “Everything is in the hands of Heaven except for the fear of Heaven.” Therefore Rashi explains that עקב means [“heel,” referring to] the lesser commandments (i.e., those commandments that people do not regard as being worth much reward). Therefore Rashi also says, “If, even the lesser commandments,” meaning, it is not definite. Additionally, because משפטים here refers to all the commandments and not just to monetary matters — since monetary matters are not mentioned here — then how can the verse say האלה (these)? Therefore, Rashi changes [the meaning of] the word משפטים [usually referring to monetary laws] to מצות [commandments, in general]. (Re”m). Another explanation is that Rashi is answering the question: The verse should say, “If you will heed the commandments,” as it is written in Parshas Ki Savo (below 28:1), “If you will heed,” and (ibid v. 15), “If you will not heed.” Therefore it is written עקב, to imply “the lesser commandments etc.”

Because Satan. Rashi is answering the question: Why are both the words “statute” and “Torah” written [for surely one of them would suffice]? Rashi is not asking why either term is used altogether, for in many instances it is written in the Torah [only] “statute,” for example, “This is the statute of the Pesach offering” (Shemos 12:43) and “If you follow my statutes” (Vayikra 26:3). Also “Torah” appears in, “This is the Torah for the burnt-offering, the meal offering, the sin-offering” (Ibid., 7:37) and, “This is the Torah for the sin-offering” (Vayikra 6:2). But here it is written, “This is the statute of the Torah” so why are both [terms] necessary? Furthermore, “statute” is juxtaposed to “Torah” implying that one term defines the other. It is as if Scripture said that the Torah of the [red] cow is a statute. And it is not similar to, “My statutes and My Torah” (Bereishis 26:5) for there “statutes” is an independent term, not modifying [the word] “Torah.” Now, even though the entire Torah is the King’s edict [and we cannot know the reasons for the mitzvot], nonetheless here it serves to notify that there is no reason at all [for this commandment], rather it is an [absolute] edict and it is worthy of acceptance by Yisroel without any known reason for it. This is what Rashi explains [when he says], “Because Satan, etc.” You might [challenge this and] note that in the episode dealing with Midyan’s utensils it is [also] written, “This is the statute of the Torah” (Bamidbar 31:21). The answer is that there too it is referring to the ashes of the [red] cow for it is written, “However, it must be purified with sprinkling water” (Ibid. v. 23). According to the Midrash (see Rashi there) that the verse, “However, it must be purified with sprinkling water” refers to immersion, for the Torah requires the immersion of metal utensils to purify them from the forbidden [foods absorbed within], one must say that the [act of] immersion itself is among those [statutes] that have no reason. [For one may wonder] why one thousand seah of non-mikvah water cannot accomplish [i.e., purify] what forty seah of mikvah water accomplishes. Re”m

In any case, this is not the only apparent contradiction between Genesis and later law. There are others, not least the very fact that Jacob married two sisters, something categorically forbidden in Leviticus 18:18. Nahmanides’ solution – an elegant one, flowing from his radical view about the connection between Jewish law and the Land of Israel – is that the patriarchs observed the Torah only while they were living in Israel itself. (Nahmanides on Genesis 26:5.)

[130] So in another place He says, “Abraham did ‘all My law’ ” (Gen. 26:5): “Law” being evidently nothing else than the Divine word enjoining what we ought to do and forbidding what we should not do, as Moses testifies by saying “he received a law from His words” (Deut. 33:3 f.). If, then, the law is a Divine word, and the man of true worth “does” the law, he assuredly “does” the word: so that, as I said, God’s words are the wise man’s “doings.”

[8] The loyalty of Abraham’s service and ministry is shewn by the concluding words of the oracle addressed to Abraham’s son, “I will give to thee and thy seed all this land, and all the nations of the earth shall be blessed in thy seed, because Abraham thy father hearkened to My voice and kept My injunctions, My commands, My ordinances and My statutes” (Gen. 26:3–5).

There were ten generations from Noah to Avraham. And why was it necessary to bring all those people into the world? But this is to teach us that all those generations continued to anger God, and there was not one among them who walked in the ways of the Holy Blessed One until Abraham our forefather came along, and he walked in the ways of the Holy Blessed One, as it says (Genesis 26:5), “Because Abraham heeded My call [and kept My charge, My commandments, My rules, and My Torahs.]” (But there is only one Torah! How could he have kept Torahs, plural?) This teaches that the Holy Blessed One planted two inner voices in Abraham, like two wise men, who helped him understand, advised him, and taught him wisdom all night long, as it says (Psalms 16:7), “I will bless the Eternal who has advised me. Even at night, the voices inside of me [lit., my kidneys] have admonished me.” Moreover, Abraham our forefather would always give charity first, and only after would he execute justice, as it says (Genesis 18:19), “For I have singled him out, in order that he command [his children and his household after him, and they will keep the way of the Eternal, doing charity (lit., righteousness), and justice].” Whenever two parties to a conflict would come before Abraham our forefather seeking justice, and one would say about the other: He owes me money, Abraham our forefather would take his own money and give it to the claimant. Then he would say to them: Make your cases before me. So they would argue their cases. When he found that it was actually the first one who owed the money, he would say: Take the money in your hand, and give it to your fellow. And if no one owed money, he would say: Split (what you have), and go in peace. But King David did not do it like this. Rather, he executed justice first, and only afterward gave charity, as its says (II Samuel 8:15), “And David would execute justice and charity [lit., righteousness] for all of his people.” Whenever two parties to a dispute came before King David, and one would say: This one owes me money, he would say to them: Make your cases. So they would argue their cases. Then, when one was found to be liable to the other, [David] would take out his own money and give it to him. If no one owed money, he would say to them: (Split what you have and) go in peace.

MISHNAH: Rebbi Nehorai says: I am leaving aside all trades in the world and teach my son only Torah (This really is frowned upon, Mishnah Avot 2:2, 4:5.) , for a man eats from its rewards in this world and the capital remains for the future world. But with other trades it is not so, for if a person is afflicted with sickness, or old age, or a measure of suffering, and cannot continue in his trade, he dies, abandoned, from hunger. But the Torah is different, it guards him from all evil in his youth and gives him a future and hope in his old age. What does it say about his youth? “Those who trust in the Eternal will renew strength, they rise on wings like an eagle, they run without effort, they walk without tiring. (Is. 40:31.) ” What does it say about his old age? “They still bear fruit in old age, fat and invigorated they will be. (Ps. 92:15.) ” So it says about our father Abraham, peace on him: “Abraham was old, came into days, and the Eternal blessed Abraham with everything. (Gen. 24:1.) ” We find that our father Abraham kept the entire Torah before it was given, as it is said: “As a reward because Abraham listened to My voice and kept My watch, My commandments, My laws, and My teachings. (Gen. 26:5.) ”

HALAKHAH: (Tosephta 5:16–17; a shortened version in the Babli, 82b, and Masekhet Sopherim 17:1.) “Rebbi Nehorai says: I am leaving aside all trades in the world and teach my son only Torah.” For all trades support a person only in his youth as long as he is in possession of his powers. But if a person is afflicted with sickness or a measure of suffering, and cannot continue working, he dies from hunger. But the Torah is different, it honors him and guards him from all evil in his youth and gives him a future and hope in his old age (G has here an amplification that looks redundant.) . What does it say about his youth? “Those who trust in the Eternal will renew strength, they rise on wings like an eagle, they run without effort, they walk without tiring. (Is. 40:31.) ” What does it say about his old age? “They still bear fruit in old age, fat and invigorated they will be. (Ps. 92:15.) ” So you find about the patriarch Abraham who kept the Torah before it came into the world (G lacks “into the world”. The text of L should be interpreted as “came into this world”, not excluding the doctrine of pre-existence of the Torah in the abstract prior to Creation.) , as it is said: “As a reward because Abraham listened to My voice and kept My watch, My commandments, My laws, and My teachings. (Gen. 26:5.) ” Also it made him great and blessed him in his youth and gave him a future and hope in his old age. What does it say about his youth? “Abraham was very wealthy with livestock, silver, and gold.” And about his old age, what does it say? “Abraham was old, came into days, and the Eternal blessed Abraham with everything. (Gen. 24:1.) ”

The mishna explains: With regard to his youth, what does it say about a Torah scholar? “But they that wait for the Lord shall renew their strength” (Isaiah 40:31). With regard to his old age, what does it say? “They shall still bring forth fruit in old age” (Psalms 92:15), and it likewise states with regard to Abraham our forefather: “And Abraham was old, well stricken in age; and the Lord had blessed Abraham in all things” (Genesis 24:1). We found that Abraham our forefather fulfilled the entire Torah before it was given, as it is stated: “Because that Abraham listened to My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5), which indicates that Abraham observed all the mitzvot of his own accord and was rewarded in his old age as a result.

And Rabbi Ami bar Abba said: Abraham recognized his Creator at the age of three years, as it is stated: “Because [ekev] Abraham hearkened to My voice” (Genesis 26:5). The numerical value of the letters of the word ekev is 172, indicating that he observed the halakha for this many years. If Abraham lived until 175 then his first recognition of the Creator must have been at the age of three.

Rav said, and some say Rav Ashi said: Abraham our Patriarch fulfilled the entire Torah, even the mitzva of the joining of cooked foods, a rabbinic ordinance instituted later, as it is stated: My Torahs. Since the term is in the plural, it indicates that Abraham kept two Torahs; one, the Written Torah, and one, the Oral Torah. In the course of fulfilling the Oral Torah, he fulfilled all the details and parameters included therein.

Apropos the previous statement, the Gemara cites that Rav said: Abraham our Patriarch fulfilled the entire Torah before it was given, as it is stated: “Because [ekev] Abraham hearkened to My voice and kept My charge, My mitzvot, My statutes and My Torahs” (Genesis 26:5). Rav Shimi bar Ḥiyya said to Rav: And say that the verse means that he fulfilled only the seven Noahide mitzvot and not the entire Torah. The Gemara asks: But isn’t there also circumcision that Abraham clearly observed, which is not one of the Noahide laws? Apparently, Abraham fulfilled more than just those seven. The Gemara asks: And say that he fulfilled only the seven mitzvot and circumcision. Rav said to him: If so, why do I need the continuation of the verse, that Abraham kept: My mitzvot and My Torah? That is a clear indication that he fulfilled mitzvot beyond the seven Noahide mitzvot, and apparently fulfilled the entire Torah.

God further said to Abraham, “As for you, you and your offspring to come throughout the ages shall keep My covenant.

And when his son Isaac was eight days old, Abraham circumcised him, as God had commanded him.

All the nations of the earth shall bless themselves by your descendants, because you have obeyed My command.”

[All this is] because Avraham listened to [accepted] My voice [Word], and minded My mandate [the mandate of My Word], My commandments, My decrees and My teachings.

on account that Abraham obeyed My Word, and kept the keeping of My word, My statutes, My covenants, and My laws.

(Translated from the Ehrfurt manuscript:) Rabbi Nehorai says: I abandoned every trade in the world and taught my children only Torah, for they eat the reward of its labour in this world but the principal remains for them in the world to come, because every trade in the world only stands for a man in his youth when his strength is upon him, but if he becomes sick, old or has troubles, he will not be able to do work and in the end will die in famine. But Torah keeps him from all evil in his youth and gives him a future and hope in his old age. In his youth, what does it say? "Those who hope in God, He will exchange for him strength, make his limbs rise like eagles" (Yeshayahu 40:31). In his old age, what does it say? "In old age they produce fruit" (Tehilim 92:15). And so too you find regarding Avraham our father, who God blessed in his old age more than in his youth, as it is said, "The time came when Avraham was old, and God blessed Avraham with everything (ba-kol)" (Bereishit 24:1). Rabbi Meir says: [The blessing was] that he didn't have a daughter. Rabbi Yehudah says: That he had a daughter. Rabbi Elazar ha-Moda'i says: This is the large sangenon (a kind of magical precious stone) that was in the hand of Avraham our father. Rabbi Shimon ben Yohai says: This is the beautiful jewel that hung around the neck of Avraham our father, that any sick person who saw it would immediately be healed. When Avraham our father died, God took it and hung it in the daytime. A second thing [that was his reward]: that Esav didn't rebel during his [grandfather's] lifetime. A third thing: that Yishmael did teshuvah during his [father's] lifetime. Others say: Avraham had a daughter and her name was Bakol. God blessed him in his old age more than in his youth because he did the Torah before it came, as it is said, "Because Avraham heard My voice and kept My charge, My commands, My laws, My instructions (torot)" (Bereishit 26:5)—it doesn't say "My Torah" (in singular) but "My instructions" (in plural), this teaches that the words of Torah and the words of scribes were revealed to him.

AND ISAAC DWELT IN GERAR. Isaac did as God had commanded him. (Sojourn in this land (v. 3).)

וישב יצחק בגרר. Isaac settled in Gerar. He observed G'd's directive and cancelled his previous plans.

וישב, he accepted G’d’s instruction to remain within the boundaries of the land promised to his father Avraham.

(6-11) Siehe Kap. 12, 10 f. und Kap. 20. — Daß die Besorgnis nicht ungegründet war, beweist der Umstand, daß, da Rebekkas wahres Verhältnis zu Jizchak bekannt zu werden schien, Abimelech es für nötig erachtete, sie durch ein bei Todesstrafe ergangenes Verbot in Schutz zu nehmen. כי ארכו לו שם הימים, durch die Länge der Zeit wurde er wieder unvorsichtiger. — אחר העם: der König.

Isaac lived in Gerar. Since he was prohibited from leaving for Egypt, Isaac remained in Gerar.

“Isaac stayed in Gerar” [26:6]. Isaac stayed in Gerar and the people of the city asked about Rebecca. Who was she? He said: she is my sister. She was very beautiful and he feared that they would take her and kill him.

[(Gen. 37:1:) NOW JACOB DWELT < IN THE LAND >.] This text is related (to I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU [AND TRANSIENTS LIKE ALL OUR ANCESTORS]. So are the righteous. The Holy One had made them the essential thing, but they make themselves subordinate. In the case of Abraham, the Holy One had magnified him, as stated (in Gen. 12:2): I WILL BLESS YOU AND MAGNIFY YOUR NAME. And so (in Gen. 13:17): ARISE, WALK ABOUT THE LAND < THROUGHOUT ITS LENGTH AND BREADTH, FOR I AM GIVING IT TO YOU >. < Yet > he says to the children of Heth (i.e., to the Hittites, in Gen. 23:4): I AM AN ALIEN AND A TRANSIENT AMONG YOU. So also with Isaac, the Holy One magnified him, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND < AND REAPED IN THAT YEAR A HUNDREDFOLD, FOR THE LORD HAD BLESSED HIM >. It also says (in Gen. 26:6): SO ISAAC {SOJOURNED} [DWELT] IN GERAR. And so with Jacob (according to Gen. 36:6): NOW JACOB DWELT IN THE LAND WHERE HIS FATHER HAD SOJOURNED. It is therefore stated (in I Chron. 29:16): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS.

פן ינחם העם ושבו מצרים, “lest the people would reconsider and turn back to Egypt;” (if they would have to fight for their freedom with lethal weapons) The Philistines being so closely related to the Egyptians would take up arms in support of the Egyptians and they would push back the Israelites to Egypt. Rabbi David, grandfather of Rabbi Moshe, said that legally the land of the Philistines was a part of Palestine, as we do not find that Yitzchok ever left the land of Israel although he sojourned in the section populated by the Philistines for many years. (Genesis 26,6) Rabbi Moshe claims that a narrow tongue of land emanating in the land of the Philistines extended deep into the land of Israel. He concluded this, seeing that the Torah called the land: “the land of the Philistines.” An alternate approach: as soon as the Canaanites heard that the Israelites had left Egypt they reminded themselves of G–d’s promise to Avraham that the fourth generation of his descendants would return to the land of Canaan. (Genesis 15,16). In the event, the fourth generation had not yet been born and raised. In fact, G–d was forced to make the Israelites wander in the desert for 40 years so that they would not invade the land of Canaan prematurely, and without support from Hashem. Instead, they would spend their time studying the Torah, and receive their sustenance by way of miracle, bread from heaven, and water by means of a well which traveled alongside them all the time till the death of Miriam. Nonetheless, the Canaanites were now afraid that the Israelites would try to dispossess them of their country; in order to deny the Israelites the advantages of possessing their land they started a policy of systematically ruining the soil of their land. When G–d saw this, He was faced with a dilemma, seeing that He had promised to bring Avraham’s descendants to a land of bountiful fruit, ample rainfall, etc., if He waited with making good on His promise He could not keep that part of it. This dilemma is what the prophet Hoseah referred to when he wrote in Hoseah 7,15: ואני יסרתי זרועותם ואלי יחשבו רע; “but I braced, I strengthened their arms, and they plot evil against Me!”

That Kehos lived after Amram’s birth ... Also, [you must subtract] Kehos’s years before he descended to Egypt. Since the enslavement itself was not 400 years, we are forced to say that “for four hundred years” refers to “your descendants will be foreigners in a land that is not theirs,” rather than to “they will enslave them and oppress them.” Indeed, from the time Yitzchok was born, they were as foreigners in various lands, as it is written (Bereishis 26:6): “Yitzchok settled in Gerar.” [And there are many verses that] use the term ויגר, which connotes being a foreigner. Although the enslavement was only for 210 years, they were foreigners from the time Yitzchok was born.

Genesis 26:1-6

As we have suggested, there is no true collection of stories about Yitzhak. That is, virtually nowhere does Yitzhak appear in a tale where, as a distinct individual, he is a central character. And unlike Yaakov and Yosef, Yitzhak never directly receives his father’s blessing. This is bestowed by God, and one gets the impression that even Avraham does not deal with his son as an individual. This is not surprising, given Yitzhak’s function in his father’s life. For the narrative, his main purpose, as we have stressed above, is simply to remain in the land (note the repetition of the word “land” in this section). It is almost as if Avraham, the man who lives in the shadow of sacred trees, plants one in the person of his son. In this chapter Yitzhak is forbidden to go beyond the borders of Canaan. Even his death, so seemingly out of place in Chap. 35, occurs after Yaakov has returned home from his wanderings: only when it is assured that there will be continuity in the land is he allowed to die—despite the fact that as a result the text must leave him blind and dying for twenty years.

Yitzchok [thus] settled in Gerar.

And Izhak dwelt in Gerar.

I also learned from my Master how to tell if a foreign though comes from the side of Chesed (“Love”), having fallen in the Breaking of the Vessels and that now needing to be rectified and uplifted. Whereas, on the other hand, there are also sinful thoughts. When these enter one’s the mind, a person should realize that there are Judgments upon him that want to punish him. In such a case, he should be extremely concerned and make a unification between “fear” and “awe.” Then “all the workers of iniquity will disband” (Psalms 92:10). Thus, he explained the verses: “And it came to pass, when [Abraham] approached to Egypt, that he said to Sarai his wife: I know now that you are an attractive woman” (Genesis 12:11), and “When the local men asked [Isaac] about his wife, he said: ‘She is my sister’; for he was afraid to say: ‘My wife’; ‘lest the men of the place should kill me for Rebecca, because she is fair to look upon.’“ (ibid. 26:7). For the fact that they thought about female beauty was a sign of impending punishment. (The Sages explain that before these occasions, neither Abraham nor Isaac recognized their wive’s beauty. According to the Baal Shem Tov, the fact that these Tzaddikim suddenly becoming attracted to physical beauty was a sign that there were Supernal Judgments upon them, as reflected in the Egyptians and the Philistines who threatened to kill them.) Ketones Passim, p. 42d

“And the men of the place asked of his wife, and he said, she is my sister .…” (Bereshit, 26:7) It is written in the Gemara (Bava Metsia, 59a), “Rava said to the men of his city Machoza, honor your wives, for in the merit of this you will become rich.” This is hinted at with Adam haRishon, where it says (Bereshit, 3:20), “and Adam called his wife Chava,” and then follows it immediately by saying, “and God made for Adam and his wife garments of skins and dressed them.” The meaning is, after God’s influence was reduced through the snake, His influence then returned by means of the garments of skins, since the man proclaimed the preciousness of Chava and called her the mother of all life. Similarly we find with Avraham who said of Sarah, “she is my sister” (in an effort to protect her) when he went to Egypt, and afterwards left with great wealth. It is also so of Yitzchak, who said of Rivka, “she is my sister,” that immediately after it is said, “and Yitzchak sowed in that land, and found a hundredfold in return, and God blessed him.”

וישאלו אנשי המקום לאשתו, “The inhabitants of that place enquired about the marital status of the woman accompanying him.” The reason why Rivkah was not abducted immediately, as had been Sarah when Avraham had stayed in Avimelech’s country, is that Avraham had at the time warned the Philistines by saying to them at the time: “since when is the first thing you ask a stranger about the status of the people who accompany him?” Compare Talmud Baba Metzia 92.

פן יהרגוני, “lest they kill me;” Avraham at the time had ultimately not been afraid to tell Avimelech that Sarah was his wife as it had become known how he and a few men had defeated Amrafel and his mighty armies in battle. At this point they had no reason to be afraid of Yitzchok[, seeing he had not performed any deeds of valour]. This is why he was afraid to tell the people [there that Rivkah was his wife].

כי טובת מראה היא, “for she was goodlooking;” the word מאד, “very much,” is absent here whereas it had appeared in connection with Rivkah before she had mothered twins. (Compare 24,16)

He said "she is my sister" and Yitzhak did not request from her that she also say this as Avraham did in a similar situation because Rivkah was exceedingly  submissive to Yitzhak as I wrote earlier at the end of Chapter 24 and for this reason did not deviate from his will in any way.

OF HIS WIFE. The word le-ishto (of his wife) should be rendered: about his wife. (The lamed here means about. See I.E.’s comments on Gen. 20:13. Le-ishto might be rendered to his wife, hence I.E.’s comment.) We find a similar meaning for this word in that men say not of me (li) (Jud. 9:54). (Here too the lamed means about. Thus li should be rendered about me, not to me.)

FOR HE FEARED. Yare (he feared) is a perfect, (Yare can also be a participle, hence I.E.’s comment.) as is the word zaken (old) in And it came to pass, that when Isaac was old (zaken) (Gen. 27:1). (Zaken can also be a participle. However, in this verse it cannot be so, for the verse opens with a perfect viz., va-yehi (and it came to pass).) The words “because he said” have been omitted before lest the men of the place should kill me. (The verse reads: for he feared to say ‘My wife:’ lest the men of the place should kill me. According to I.E. this is an abridged verse and should be read as if written: for he feared to say my wife, “because he said” lest the men of this place, etc.) We find this phrase similarly omitted in for God hath made me fruitful (Gen. 41:52). (It should be read: “because he said” for God hath made me fruitful.)

וישאלו...לאשתו, an inquiry regarding his marital status, especially the woman in whose company he had been seen. We find a parallel construction in 20,13. There are numerous such constructions, and I have dealt wit them in my commentary on 12,12.

AND HE SAID: SHE IS MY SISTER. They did not ask concerning the children for he would say, “They are my children from another woman.”

לאשתו means CONCERNING HIS WIFE, just as (20:13) “Say about me (לי), He is my brother”.

Concerning his wife. [Rashi explains this] because [the word לאשתו in] the verse makes it sound as if they asked Rivkah, and Yitzchok answered. But this is not plausible. Perforce, [it means they asked him, concerning his wife].

The men of the place asked him with regard to his wife. He said: She is my sister. Isaac thereby followed Abraham’s example (12:13, 20:2). In a sense his claim was justified, as Rebecca was related to him. It is possible that Isaac and Rebecca were similar enough in appearance that this contention would be accepted. As he was afraid to say: She is my wife, for he said to himself: Lest the men of the place kill me over Rebecca, because she is of fair appearance. An earlier verse already mentioned Rebecca’s beauty as a young girl (24:16), but her age at the time of this incident is not stated. Perhaps due to the negative experience of the residents of Gerar during Abraham’s earlier visit (20:1–18), they accepted Isaac’s claim at face value, and were careful not to take a woman from his tribe.

ויאמר אחותי היא, He said: “she is my sister.” The local people did not enquire as to the maternity and paternity of the children (Esau and Yaakov.) They might have been children from a former wife, for instance.

In point of fact, it appears to this writer that there does exist an alternate method not subject to the aforementioned objections and deficiencies. In every marriage, the husband, by virtue of the conditions of the ketubah and of rabbinic legislation, is obliged to provide for the needs of his wife. The style in which a husband is obligated to support his wife and the extent of this obligation are carefully spelled out in Shulḥan Arukh, Even haEzer 70:1–3. However, there is nothing to prevent the husband from voluntarily obligating himself to a more generous level of support. Rashi, Genesis 26:7, cites the midrashic comment which points out that the food brought by Jacob to his father was not stolen but was the lawful property of his mother. The Midrash declares that Isaac included a clause in Rebeccah's ketubah obligating him to provide her with a daily allowance of two goats.

It is well known that the meaning of the word yir-ah, is twofold. One meaning is the instinctive unreasoning fear of a physically stronger phenomenon, a fear common to both man and beast. Jacob, fearing defeat at the hands of Esau, prays to G'd for help, lest Esau smite both him an his family. (Genesis 32,10-13) Isaac, who is afraid to be murdered on account of his wife, indulges in a white lie. (Genesis 26,7) Another kind of fear is that which recognises superior moral or intellectual qualities in someone whom one confronts. In effect, this fear is reverence. When Miriam and Aaron discussed Moses' marital relationship, (Numbers 12,2) G'd takes them to task for having failed to display that degree of reverence that is due a prophet of Moses' calibre. The Mishnah in Avot 4,15, urges that reverence for one's teacher should be on a level similar to that accorded the Almighty Himself. Whereas the former kind of fear is common both to the sinner and the devout person, the latter, i.e. reverence is a form of fear that sinners do not know. Proverbs 10,24, states: "the fear of the wicked, it shall come upon him, but the desire of the righteous will be granted." The thing that the wicked is afraid of will happen to him, the pious however, will not be denied, since his adversary can sense his moral superiority. G'd promises that the Canaanites will be awed by the Jewish people in this fashion when the latter are about to invade their land. "The fear of you and the reverence for you, the Lord will implant on all the face of the earth." (Deut 11,25) The most interesting example we find of this phenomenon is the account of Saul, who tries to kill David. (Samuel I chapter 18) He tried to make David's death (intended) appear like an accident, and that is why David did not run for his life at once. Twice, during the playing of the harp, David had turned his head at the precise moment Saul had thrown his spear at him. Saul, who realised that David's escape was not accidental, had previously only feared David as a formidable warrior. Now, however, he also developed reverence for him, seeing G'd had so obviously protected him. (verses 12-15) Verse thirteen refers to the reverence, verse sixteen to the fear of an adversary of known superiority. Saul had experienced similar feelings when his efforts to trick David into being killed by the Philistines had failed. At that time he had let it be known that he would give David his daughter in marriage in return for a dowry of one hundred Philistine foreskins, (ibid, especially verse nine) Other examples of fear and terror are found in Psalms 33,8 and 9. Psalms 68,4, and Jeremiah 5,22. On the other hand, the reverence of the righteous is not based on terror. Compare Psalms 34,10 as well as Psalms 145 and 147. The yereyim are not full of terror, but await G'ds kindness with confidence. We must now examine what kind of fear is referred to in our Parshah in chapter 10,22. It is unlikely that Moses would refer to the fear common to man and beast, since one would then have to assume that G'ds main purpose is for man to relive experiences that would remind him of moments of fear and terror. His service of the Lord then would be based only on man's terrifying awareness of G'ds superior power, His ability to punish man. When under the influence of such terror, truthfulness can easily be turned into falsehoods told because one hopes to escape detection of one's sins. Such untruths would then not even be sinful. We find Abraham calling his wife his sister. Isaac does so likewise, each one having feared for his life at the time. (Genesis 12,10 and 20,6) Joseph's brothers told him of a supposed statement by their father Jacob. They too had been motivated by fear that Joseph would revenge himself now that their father had died. Aaron had agreed to make the golden calf after having seen Chur killed. (Sanhedrin 7) It is therefore quite unthinkable that this is the kind of "fear" that G'd asks of the Jewish people. In fact the whole concept of free will would be demolished if that were to be the basis of our relationship with G'd. The statement of Rabbi Abdima ben Chana (Shabbat 88) that G'd had threatened the Jewish people with annihilation should they fail to accept the Torah at Mount Sinai, is used as evidence that contracts entered into under duress are not binding. Also, it would not make sense if the Talmud in Berachot 33, had described the attainment of fear as a minor accomplishment for the likes of Moses. Surely, any person could possess that kind of fear without even half trying. One certainly would not have to be a Moses to live in terror of G'ds power. On the other hand, if what is meant in our Parshah is reverence inspired by awareness of G'ds many attributes, then such a demand would seem to be the ultimate demand that can be made of any human being. Certainly such a demand ought not to be described as a very modest request. Intellectual awareness of the need for such reverence vis a vis G'd and all He stands for, may indeed be relatively easy to attain, but a lifetime filled with constant awareness of this reverence seems more than can be reasonably expected from any individual. Even of Moses himself it is said: "He turned his face away since he was afraid to look upon G'd." The Torah compliments Moses on this yir-ah, reverence. If a Moses deserves special mention for displaying such reverence, it cannot be come by easily by lesser mortals. (Exodus 2,6)

"And the men of the place asked him of his wife; and he said, 'She is my sister" (Gen. 26:7), that is, just like Abraham said. For the Shechinah was with Isaac and his wife, and he said of the Shechinah, as it is written, "Say to wisdom, 'you are my sister'" (Mishlei 7:4). Thus, he was strengthened and said, "She is my sister." Abraham and Isaac deserved (to say this). This is assuredly so because of the verse "My sister, my love, my dove, my undefiled" (Shir Hashirim 5:2). (They) were therefore worthy of saying "She is my sister." Thus, the Righteous were strengthened by the Holy One, blessed be He.

On all three occasions, the men fear that they will be killed so that their wives can be taken into the royal harem. On the first occasion Abram says to Sarai, “When the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me but will let you live” (Gen. 12:12). On the second he says, “I said to myself, ‘There is surely no fear of God in this place, and they will kill me because of my wife’” (Gen. 20:11). On the third, Isaac says, “The men of this place might kill me on account of Rebecca, because she is beautiful” (Gen. 26:7).

אמרי לי means say regarding me (the ל of לי signifies על); similar are: (26:7) “And the men of the place asked לאשתו” where לאשתו is the same as על אשתו regarding his wife; (Exodus 14:3) “And Pharaoh will say לבני ישראל” where לבני is the same as על בני ישראל; (Judges 9:54) “That men say not (לי) regarding me, a woman slew him”.

the song of my beloved about his vineyard This is the song of my beloved that he sang for his vineyard, about his vineyard, as (Genesis 26:7): “And the people of the place asked about his wife (לְאִשְׁתּוֹ), about his wife [not ‘to his wife’].”

about my master Heb. לאדני, about my master, as (Exod. 14:3): “Then Pharaoh will say concerning the children of (לבני) Israel”; (Gen. 26:7), “The people of the place asked him about his wife (לאשתו).”

What is true of Leah and Yaakov is really true of all our Biblical heroes. The predicaments they faced did not come with facile solutions. When Avraham and Yitzchak vulnerably came to foreign nations accompanied by unusually beautiful wives (Bereshit 12:10-15, Bereshit 20:1-2 and Bereshit 26:6-7), there were no easy solutions. When Yosef had to deal with the jealousy of his holy brothers, there were also no easy solutions. The more we think about it, the more we will see that most of the choices faced by our ancestors were quite complex.

וללוי אמר, “and concerning Levi, Moses had said” Rashi understands the letter ו at the beginning of the word וללוי, as meaning על, i.e. “about.” Similar use of that letter in that sense is found in Genesis 26,7 וישאלו אנשי המקום לאשתו, “the people of that place enquired about his wife.” There are other examples of that kind of usage made of the letter ו in the Scriptures. Nachmanides writes that seeing Moses had addressed Reuven and Yehudah in his blessings by name both in the introduction and as an integral part of the blessing, he hastens to face each tribe separately when blessing them, so that they do not feel slighted. In other words, each time we find the introductory letter ו before the tribe’s name, this means that at that moment Moses had taken up position directly in front of the members of that tribe. After positioning himself opposite the members of the tribe of Levi, he commenced with the words תומיך ואריך וגו'.

So Hamor and his son Shechem went to the public place (public place Lit. “gate.”) of their town and spoke to their town council, (their town council Heb. ’anshe ‘iram; NJPS “their fellow townsmen,” trad. “the men of their city.” Cf. Ruth 3.11; 4.1–2. See the Dictionary under ’ish.) saying,

Then he came to the people of Succoth and said, “Here are Zebah and Zalmunna, about whom you mocked me, saying, ‘Are Zebah and Zalmunna already in your hands, (Are Zebah and Zalmunna already in your hands See note at v. 6.) that we should give your famished men bread?’” And he took the elders of the city and, [bringing] desert thorns and briers, he punished (punished Meaning of Heb. uncertain; emendation yields “threshed”; cf. v. 7.) the people of Succoth with them. As for Penuel, he tore down its tower and killed the townspeople.

The local men asked about his wife, and he said, She is my sister. He was afraid to say, [she is] my wife, lest the local men kill me for Rivkah, for she is so good looking.

And the man of the place inquired concerning his wife; and he said, She is my sister: for he reasoned in his heart, Lest the men of the place should kill me for Rivekah, because she was of beautiful appearance.

ויהי כי ארכו לו הימים, “it happened that his days were lengthened” seeing that Yitzchok had to abstain from marital relations for an extended period; it had become permissible for him to indulge in such relations even in daytime [to prevent involuntary ejaculation.] (Compare Bereshit Rabbah 64,5);

וישקף אבימלן בעד החלון, “Avimelech took a look through the window;” according to some commentators the window had not been open but had in fact been securely locked. This fact led Avimelech to conclude that Yitzchok and his wife were engaged in activities that were extremely private. Even when marital intercourse is permitted in daytime, the room in which it takes place must be dark. Yizchak was permitted to engage in marital relations [which are generally prohibited in times of famine] because there was no famine in this country.

וירא, והנה יצחק מצחק את רבקה, “he looked and here he saw that Yitzchok was engaged in intimacies with Rivkah.” This expression for describing intimacies with the opposite sex is found when the wife of Potiphar tells the servants in her husband’s household that this is what the Hebrew slave tried to do to her. (Genesis 39,14). In that verse the next words are: לשכב עמי, “to sleep with me;” from this we are able to deduce that Avimelech did not witness actual intercourse but only foreplay. Yitzchok most certainly would not have engaged in marital relations unless he was sure that no peeping Tom could witness this.

מצחק את רבקה אשתו. making sport with his wife Rebeccah. He indulged in the kind of affectionate behaviour customary between man and his wife. If we are to accept the interpretation of Bereshit Rabbah 64,5 that Avimelech observed Isaac making love to his wife, we must assume that this took place under circumstances when marital intercourse is permitted even during the day, such as for therapeutic purposes (compare Maimonides Hilchot Deyot 40, or the example quoted in Ketuvot 65 about the widow of Abbaye who inadvertently caused Rava to become aroused so that he had to go home in the middle of the day in order to have marital relations with his wife). The righteous endeavour not even to commit the semblance of an unbecoming act.

ויהי...וישקף, compare our commentary on 18,16 on the word וישקיפו.

ויהי כי ארכו לו שם, after a while Yitzchok was no longer careful to conduct himself in a manner that the suspicion that Rivkah was his wife could not be aroused. The reason was that he did not think that she would be abducted.

מצחק, engaging in marital intimacy. The same word was used for intimacy by the wife of Potiphar in Genesis 39,17 when she accused Joseph of trying to rape her. [the author brings this example as in Genesis 21,9 this word could not have had the same meaning. Ed.] Potiphar’s wife elsewhere used to word לשכב עמי, “to sleep with me,” to describe Joseph’s supposed conduct (39,14).

וישקף אבימלך וגומר AND AVIMELEKH OBSERVED, ET CETERA — He saw him having sexual relations (Genesis Rabbah 64:5).

He thought, “From now on I have no need to worry... The explanation of וישקף is that Yitzchok unconcernedly left open the place where people could look in. Consequently, “Avimelech looked.”

He saw him having marital relations. [Rashi knows this] because otherwise, how did Avimelech know she was his wife? But [Rashi’s proof] is not readily understood, as Avimelech could [have known this by just] seeing an embrace and a kiss. (Re’m) [Another approach:] It seems that Rashi deduced this from the superfluous word אשתו, which implies that Yitzchok was amusing himself in a way pertaining to his wife, i.e., marital relations. [Another approach:] Rashi makes his comment on “Avimelech looked,” not on “Avimelech saw,” so we will not say that Avimelech actually saw him having marital relations. Heaven forbid that a tzaddik like Yitzchok would leave the window open! Rather, Yitzchok closed the window — and that led Avimelech to understand [that she was his wife]. “Avimelech looked” means he observed and understood. And the phrase בעד החלון [does not mean “through” the window. It] means “facing the window,” as this is the general meaning of בעד that appears in Scripture. (Nachalas Yaakov) See there for his proof against Re’m.

Yet, it was when the days he was there were extended, and Isaac was less careful; Avimelekh king of the Philistines looked out through the window, as he presumably lived in a palace that was taller than the surrounding buildings, and behold, he saw Isaac in his house playing, engaging in sexual activity, with Rebecca his wife.

והנה יצחק מצחק את רבקה אשתו, “and lo, Yitzchok was fondling his wife Rivkah.” Even though, according to Jewish law, marital relations between husband and wife during daylight hours are forbidden, and there is no reason to assume that Yitzchok’s house was in darkness at the time, seeing that Avimelech could see what was going on. One may resolve the problem by saying that when a saintly and learned person such as Yitzchok wraps himself in his Tallit at the time, it is as if he was wrapping himself in darkness, so that he may indulge in marital relations in such conditions. However, this does not answer the question how he could indulge at a time when famine was raging, and we have a long standing rule that in conditions of famine marital relations are to be shunned. Possibly, the fact that he, personally, was not suffering famine, and no other Jew was suffering from famine at that time either, this consideration would suffice to waive the rule not to sleep with his wife during famine.

“When some time had passed, Abimelech looked out” [26:8]. Isaac had been in Gerar for a number of days and the king was looking through his window and saw Isaac playing with Rebecca, his wife. Here one asks a question. How is it possible that Isaac should lie with his wife publicly, that the king should have seen that, and particularly during the day? Another question. Why does Scripture have to say that he saw it through the window? The explanation is that Isaac closed the window during the day and slept with Rebecca. Thus, the king asked, what is it that Isaac closed the window during the day? He must be sleeping with his wife. Another question is asked. How was Isaac allowed to sleep with Rebecca; there was a famine? The explanation is that there was no famine where Isaac lived. (Hizkuni, Genesis, 26:8.)

Additionally, immersion is meant to separate between the different realms of a person’s life. Torah must be studied with the appropriate gravitas, with a sense of fear and awe, whereas the mitzva of ona is fulfilled with a spirit of playfulness, liberation, and unbounded joy, as it is written: “Yitzḥak was being playful with Rivka his wife” (Bereishit 26:8). Rashi explains that “being playful” is a euphemism for sexual relations. This is similar to the Sages’ ordinance that men wear belts while they are speaking holy words, to separate the heart from the genitals, lest the urges emanating from the genitalia confound the head and heart and make it difficult to engage in spiritual matters with the requisite purity. Ultimately, the mind and emotions can become enslaved to the realization of lustful fantasies. Therefore, in order to fortify his spiritual world, one must study Torah with awe, fear, trembling, and trepidation, as is becoming of its sanctity and seriousness. Then, when he later returns to physicality, he will be able to direct it properly. This explains why the Sages instituted a blessing to be recited upon putting on a belt in the morning: “Who girds Israel with strength” (Ozer Yisrael bi-gevura). The strength to separate between the heart and the genitals liberates a person from being enslaved by his urges and enables him to sanctify them through the mitzva of ona.

Having spoken of similes, I proceed to make the following remark:—The key to the understanding and to the full comprehension of all that the Prophets have said is found in the knowledge of the figures, their general ideas, and the meaning of each word they contain. You know the verse: “I have also spoken in similes by the Prophets” (Hosea 12:10); and also the verse, “Put forth a riddle and speak a parable” (Ezek. 17:2). And because the Prophets continually employ figures, Ezekiel said, “Does He not speak parables?” (xxi. 5). Again, Solomon begins his book of Proverbs with the words, “To understand a proverb and figurative speech, the words of the wise and their dark sayings” (Prov. 1:6); and we read in Midrash, Shir ha-shirim Rabba, 1:1); “To what were the words of the Law to be compared before the time of Solomon? To a well the waters of which are at a great depth, and though cool and fresh, yet no man could drink of them. A clever man joined cord with cord, and rope with rope, and drew up and drank. So Solomon went from figure to figure, and from subject to subject, till he obtained the true sense of the Law.” So far go the words of our Sages. I do not believe that any intelligent man thinks that “the words of the Law” mentioned here as requiring the application of figures in order to be understood, can refer to the rules for building tabernacles, for preparing the lulab, or for the four kinds of trustees. What is really meant is the apprehension of profound and difficult subjects, concerning which our Sages said, “If a man loses in his house a sela, or a pearl, he can find it by lighting a taper worth only one issar. Thus the parables in themselves are of no great value, but through them the words of the holy Law are rendered intelligible.” These likewise are the words of our Sages; consider well their statement, that the deeper sense of the words of the holy Law are pearls, and the literal acceptation of a figure is of no value in itself. They compare the hidden meaning included in the literal sense of the simile to a pearl lost in a dark room, which is full of furniture. It is certain that the pearl is in the room, but the man can neither see it nor know where it lies. It is just as if the pearl were no longer in his possession, for, as has been stated, it affords him no benefit whatever until he kindles a light. The same is the case with the comprehension of that which the simile represents. The wise king said, “A word fitly spoken is like apples of gold in vessels of silver” (Prov. 25:11). Hear the explanation of what he said:—The word maskiyoth, the Hebrew equivalent for “vessels,” denotes “filigree network”—i.e., things in which there are very small apertures, such as are frequently wrought by silversmiths. They are called in Hebrew maskiyyoth (lit. “transpicuous,” from the verb sakah, “he saw,” a root which occurs also in the Targum of Onkelos, Gen. 26:8), because the eye penetrates through them.

"And it came to pass, when he had been there a long time with Rivkah his wife" (Beresheet 26:8): "with (Heb. et) Rivkah his wife," precisely, which alludes to the Shechinah that was with Rivkah, because Et ('with'), as we know, is the name of the Shechinah. Another explanation asks if we could possibly conceive of Isaac performing his marital duties during the daytime. We have learned that the children of Yisrael are holy and abstain from cohabitation in the daytime. Therefore, how could Isaac, who was holy, cohabit during the day?

Assuredly Abimelech was wise and looked at the wisdom of the stars, that is called a 'window', as it is written here, "out at a window" (Beresheet 26:8), and elsewhere, "The mother of Sisra looked out at a window" (Shoftim 5:28). As there (refers to) astrology, so here to astrology. And he saw there that it was not as Isaac said, but that he surely was sporting with her, and she was his wife. Then, "Abimelech called Isaac" (Beresheet 26:9) Rabbi Yosi said that it would have befitted Abimelech to do this to Isaac, as he did to Abraham, were it not for the Holy One, blessed be He, who reproved him earlier.

Chapter 40: Torah [1] And it came to pass, that when Isaac was old (Genesis 27:1). Twenty generations passed until Abraham, in which old age is not mentioned except for him, as it says, "Now Abraham was old" (Genesis 24:1). And Isaac also stood [before God] and it came to pass, that when Isaac was old (Genesis 27:1). And Jacob also stood [before God], as it says, "And the eyes of Israel were dim with age" (Genesis 48:10). The verse (Psalms 102:17) says, "He will regard the prayer of the destitute, and not despise their prayer." The only way [to achieve this level of prayer] is through old age, as it says, "The beauty of young men is their strength, and the glory of old men is their gray hair" (Proverbs 20:29). Abraham merited his son through five things, as our Rabbis taught: the father merits a son through five things: through his [the father's] name, through his [the father's] good deeds, through his [the father's] wealth, through his [the father's] strength, and through his [the father's] wisdom. Similarly, Isaac [merited his son through five things], and similarly Jacob [merited his son through five things]. Similarly, Jacob merited Joseph [through these five things], who resembled him in appearance and in title, as it says, "And Joseph was handsome in form and appearance" (Genesis 39:6). [He resembled him] in wisdom, as it says, "Behold, he is the master of dreams" (Genesis 37:19). He had beauty, appearance, and wisdom. And in Isaac's case, it is written, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with wisdom. And just as Joseph stood up to his brothers in strength, so did Isaac stand up in strength against all the men of Gerar. Just as Joseph was wealthy, so was Isaac wealthy, as it says, "And the man became great and went forward and became very great" (Genesis 26:13). The verse (Genesis 26:8) explains [the word] "wisdom" as meaning "the greatness of his children." From where do we learn that Isaac was handsome like Joseph? It is written about Joseph, "And Joseph was handsome in form and appearance," and when he went to his brothers, what did they say? "Behold, the master of dreams is coming!" (Genesis 37:19). And it is said about Isaac, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with strength, as it says, We know this from the fact that he dug many wells, as it says, "Isaac dug again the wells of water" (Genesis 26:18), and "Isaac's servants dug in the valley" (Genesis 26:19), and "they dug another well" (Genesis 26:21). He had strength in his hands. From where do we know that he was wealthy? It says, "The man became great, and he grew richer and richer until he was very wealthy" (Genesis 26:13). And from where do we know that he lived to a ripe old age of 180 years? It says, "And Isaac lived one hundred and eighty years" (Genesis 35:28). Abraham was the son of Terah, and Isaac was the son of Abraham. Why does the Torah mention this? Because God said to Isaac, "You have merited these five things, so I will add another five years to your life, like your father Abraham." That is why it says, "Look upon your servants" (Psalms 119:16). Anyone who has merit will receive these five things, and anyone who does not have merit will receive five calamities in return. And who was this? Joab, as it is said: "Let Joab and his descendants be perpetually guilty of their bloodshed. May they be afflicted with leprosy, jaundice, and starvation." (2 Samuel 3:29) Leprosy corresponds to strength; one who has leprosy has no strength. Jaundice corresponds to beauty; even if someone is young and jaundiced, there is no beauty in them. Starvation corresponds to wealth, as it says, "Come, eat my food and drink the wine I have mixed. Leave your simple ways and you will live" (Proverbs 9:5-6). One who is starving has no leisure to engage in Torah study. Falling by the sword corresponds to the five aspects of praise. These are five calamities corresponding to five aspects of praise. One who does not merit praise inherits these five kinds of calamities, like Joab. But one who does merit praise receives them like Isaac, as it is said, "And it came to pass, when Isaac was old" (Genesis 27:1), and David cries out, "May your children be like your ancestors" (Psalms 45:17). Therefore, it says, "And it came to pass, when Isaac was old."

“It was when the time he was there was extended, Avimelekh king of the Philistines looked through the window, and behold, he saw Isaac playing with Rebecca his wife” (Genesis 26:8). “It was when the time he was there was extended” – Rabbi Yoḥanan said: A bad dream, a harsh prophecy, and disproportionate mourning are nullified by the passage of extended time. A harsh prophecy, from where is it derived? It is as Israel would say to the prophet: “The days will lengthen, and every vision will be void” (Ezekiel 12:22). Disproportionate mourning, the passage of extended time nullifies, from Isaac, (Isaac had been mourning for Abraham.) as it is written: “It was when the time he was there was extended,” and immediately, “behold…Isaac was playing.” Rabbi Ḥiyya bar Abba said: Because extended time had passed, you began engaging in this matter? (A reference to conjugal relations. This is the way the midrash interprets "playing.") Did Rabbi Yoḥanan not say: One who engages in conjugal relations during the day, it is indecent, as Rabbi Yoḥanan said: Conjugal relations are only at night, as it is stated: “In the evening she would come and in the morning she would return” (Esther 2:14). Job cursed the day of his birth and the evening of his conception. That is what is written: “Perish the day I was born, and the night it was said: [A man has been conceived [hora gaver]]” (Job 3:3). Rabbi Marinos bar Hoshaya said: Job said: ‘If only my mother had been a menstruant when he came to consort with her, as it is stated: “Hora gaver” – this is not the time to be impregnated [hora] by a man [gaver].’ Jeremiah curses the day of his birth and the day of conception, as it is stated: “Cursed be the day on which I was born” (Jeremiah 20:14) – this is the day of birth; “the day on which my mother bore me” (Jeremiah 20:14) – this is the day of conception. Is it possible that Ḥilkiyahu, (The father of Jeremiah. See Jeremiah 1:1.) a righteous man, would engage in conjugal relations during the day? It is, rather, because Jezebel was killing prophets, he came and engaged in conjugal relations during the day, and fled.

המשקוף, the upper lintel which is visible to all when one enters though the door. The word appears in a context of viewing something in Genesis 26,8 וישקף אבימלך, when the King of the Philistines, acting like a peeping Tom, found out that Yitzchok and Rivkah were man and wife. Commentators who consider the word משקוף as relating to sounds made when the door hits the frame owe us other proof of such uses of the word in classical Hebrew texts. [a swipe at his grandfather Rashi. Ed.]

For the sacred sporting of the soul is a sight not permissible to an ordinary citizen, but it is open to a king, with whom wisdom was for a very long time a guest, if indeed she did not make him her permanent abode. The name of this king is Abimelech. He looked out at the window, the mind’s eye wide-opened and admitting light, and saw Isaac sporting with Rebecca his wife (Gen. 26:8). [170] What other occupation is seemly for a wise man rather than bright sportiveness and making merry in the company of one who waits patiently for all that is beautiful? Hence it is evident that he will get drunk also, seeing that drunkenness benefits the character, saving it from overstrain and undue intensity. 

Early next day, the people offered up burnt offerings and brought sacrifices of well-being; they sat down to eat and drink, and then rose to dance.

Once, after [Yitzchok] had been there a long while, Avimelech, king of the Philistines, looked at the window, and he saw, and behold, Yitzchok was amusing himself with Rivkah, his wife.

And he looked.

And it was when days had increased to him in abiding there, that Abimelek the king of the Philistaee looked from a window, and beheld, and Izhak was disporting with Rivekah his wife.

ויקרא...אך הנה אשתך, the word אך in this verse means the same as the word אבל, “but, however.” It also appears in this sense in Exodus 31,13 אך את שבתותי תשמורו, “but you must observe My Sabbath days,” (even when engaged in building the Tabernacle) In Exodus 21,22, when speaking about someone dying as a result of an injury deliberately inflicted upon him, the Torah writes אך אם יום או יומים יעמוד, “but if the victim can stand on his feet for a day or two days, etc.” (his death is not directly attributable to the injury described). In our verse, Avimelech challenges Yitzchok who had presented his wife as being his sister by saying: “but I have seen with my own eyes that she is your wife!” He used the fact that he had observed Yitzchok being intimate with Rivkah as proof that therefore she must be his wife, as no one sleeps with a woman who is not his wife.

ואיך אמרת, the Avimelech mentioned in our chapter here was not the same one that lived in the days of Avraham. Had he been the same it is inconceivable that he could have asked Yitzchok such a question. He had, after all, had experience with Sarah and Avraham concerning the same subject. The Kings of the Philistines generally assumed the title “Avimelech,” just as the Kings of Egypt generally assumed the title “Pharaoh.”

Avimelekh summoned Isaac and said: Behold, I have seen that she is your wife; how did you say: She is my sister? Why did you deceive me? Isaac said to him: Because I said, or I thought to myself: Lest I die over her. If I reveal that she is my wife, they might kill me and take her.

Assuredly Abimelech was wise and looked at the wisdom of the stars, that is called a 'window', as it is written here, "out at a window" (Beresheet 26:8), and elsewhere, "The mother of Sisra looked out at a window" (Shoftim 5:28). As there (refers to) astrology, so here to astrology. And he saw there that it was not as Isaac said, but that he surely was sporting with her, and she was his wife. Then, "Abimelech called Isaac" (Beresheet 26:9) Rabbi Yosi said that it would have befitted Abimelech to do this to Isaac, as he did to Abraham, were it not for the Holy One, blessed be He, who reproved him earlier.

Understanding Yitzchak as someone removed from the world can also help us understand a seemingly shocking, though quite likely, understanding of the text, wherein Yitzchak and Rivka appear to have marital relations in front of an open window (Bereshit 26:8–9). We are not told exactly what Avimelech saw through the window, yet we are told that it made him understand that Yitzchak and Rivka were really husband and wife and not brother and sister as he was previously told. That he saw them involved in physical relations clearly seems to be suggested by the Midrash (Bereshit Rabba 64:5) and subsequently endorsed by Rashi (Rashi on Bereshit 26:8). Understandably, many of the commentaries on the Midrash and on Rashi (Mizrachi, Levush haOrah, et al.) try to explain that this is not really what transpired. Nonetheless, if we understand that Yitzchak was never really focused on matters pertaining to this world, the Midrash’s reading of this story makes sense. Just as Yitzchak doesn’t pay attention to other details of his physical existence, so too when it comes to conjugal relations he is not completely focused.

Similarly, when challenged by Avimelech about his plot to conceal his wife’s true identity, Yitzchak is basically silent except to say that he was scared for his life (Bereshit 26:9): He saw no need to use this as an opportunity to engage Avimelech in a protracted discussion about ethics. In contrast, Avraham, being much more interested in the spiritual education of others, makes sure to explain that he felt compelled to conceal his wife’s true identity because of the low moral level of the Philistines (Bereshit 20:11–12). Avraham also explains the linguistic justification of calling Sarah his sister to make sure that Avimelech understands Avraham’s own punctilious concern with ethics – even though from a normative halachic perspective, Avraham would certainly have been allowed to lie in order to save his life. Avraham wanted to make a point about Avimelech and his followers’ need to grow religiously. From Yitzchak’s very limited response, however, we see that such a point did not appear to be part of his agenda. Yitzchak’s focus simply did not lay in his interactions with others.

Avimelech called Yitzchok and he said, But she is your wife. How could you have said, She is my sister? Yitzchok said to him, Because I said, I might die because of her.

And Abimelek called Izhak, and said, Nevertheless she is thy wife; and why hast thou said, She is my sister? And Izhak answered him, Because I said in my heart, Lest they kill me on her account.

אחד העם, “one of the people;” whether an important person or a commoner; the word occurs in this sense in Samuel I 26,15.

והבאת עלינו אשם, “and you would have brought guilt upon us.” He referred to the pact of friendship between Avraham and Avimelech’s father.” [The name “Avimelech,” presumably is a title, just as Pharaoh was a title for every King of Egypt. Ed.] Violating an oath requires a guilt offering in Jewish law, compare Leviticus 5, 2425.

ויאמר.. כמעט שכב, he meant that it had been very likely that someone among his people would have slept with Rivkah seeing that Yitzchok had represented her as being his sister. They would not have considered such a sexual encounter as something sinful and therefore Yitzchok would have been to blame for any guilt arising from such an encounter.

אחד העם ONE OF THE PEOPLE — the one singled out from the people — viz., the king (cf. Targum).

והבאת עלינו אשם AND YOU WOULD HAVE BROUGHT GUILT UPON US — If he had lain with her already, YOU WOULD HAVE BROUGHT GUILT UPON US.

כמעט שכב אחד העם, the person described here as אחד העם, a euphemistic expression, was the king himself, who was after all, אחד העם, in a unique position compared to the common people. He had considered himself above the law doing whatever he pleased; or he had imagined that seeing that he was the king no one would dream of refusing to sleep with him, on the contrary every woman would be pleased to have been chosen for such an experience and that Yitzchok would be highly honoured to have his sister marry the king.

והבאת עלינו אשם, by misrepresenting who Rivkah was, you, Yitzchok, almost made us guilty of a sin, for if the outstanding citizen of this land would have taken her, this would have caused also his subjects to be punished. This is the reason why he said: עלינו, “upon us,” instead of עליו, “upon himself.”

The one singled out amongst the people, meaning, the king. Rashi knows this because it is written, “You would have brought guilt upon us.” It is understandable if it refers to the king, as a king is referred to in the plural form, as is a prominent man. [Another approach:] It seems to me that Rashi knows this because otherwise it should say אֶחד rather than אַחד. And similarly Rashi explains the verse דן ידין עמו כאַחד (49:16). (Nachalas Yaakov)

Had he had relations, you already would have brought guilt upon us. והבאת cannot be future tense because it says שכב which is [clearly] past tense. A further reason [it cannot be future tense]: Avimelech had them announce that she is Yitzchok’s wife [and that whoever touches her shall die]. As a result, no one would sleep with her. (Nachalas Yaakov)

Avimelekh said: What is this that you have done to us, by cheating us? One of the men of the people almost lay with your wife; you would have brought guilt, sin, upon us. Whether this is the same Avimelekh as in the days of Abraham or a different individual, 11 what unfolded when Sarah was taken (see chap. 20) had not been forgotten in Avimelekh’s household. Therefore, Isaac did not rely on the moral probity of the residents of Gerar.

“Abimelech said, what have you done to us” [26:10]. Abimelech said: what have you done to us that you said she is your sister? Perhaps someone had slept with Rebecca? Abimelech immediately commanded that whoever would touch Isaac and his wife should be put to death. Toldot Yizhak asks a question here. Why did Abimelech say to Isaac: what have you done to us? Pharaoh said to Abraham: what have you done to me, alone? Concerning Abimelech, it is written, “what have you done to us” [25:10]. This means, what have you done to us? The explanation is that Pharaoh said that all the Egyptians engaged in illicit sexual relations. Therefore, I am not upset that you consider my people to be evildoers. If you had said that she was your wife, they would still try to have sexual relations with her. However, with regard to me, Pharaoh said, you are unjust, that you should say that she is your sister. I would have slept with her. If you had said that she is your wife, I would not have touched her. Abimelech said to Isaac: my people and I are righteous. Therefore, what have you done to us? You have done ill to us. If you had told us that she was your wife, we would not have touched her. However, Abimelech ordered them to announce that whoever would touch her would be put to death, and they all became fearful. (Toldot Yizhak, Genesis, 26:10 –11.) Ramban asks a question. Did Abimelech not see that Isaac had two children with him, Jacob and Esau? How could Abimelech not know that Rebecca was his wife? The explanation is that he thought that Isaac had the children with another wife. (Ramban, Genesis, 26:7.)

“Speak to the children of Israel” (Numbers 6:2), those who take the vow of the nazirite. “And say to them,” to caution the court regarding this, that they should not allow the nazirite to violate his naziriteship. If they see that he seeks to violate his naziriteship, they shall compel him to fulfill his statement. This is to teach you that the great are cautioned regarding the lesser, and they will be punished due to them if they do not rebuke them. Likewise it says: “They will stumble over one another” (Leviticus 26:37); one due to the iniquity of another. This is to teach you that the entire Jewish people are guarantors for one another. “When a man or a woman will articulate [to take the vow of a nazirite]” – that is what is written: “There was [vayhi] a certain man from Tzora…” (Judges 13:2). (This is the beginning of the chapter dealing with the birth and naziriteship of Samson.) Rabbi Levi said: Every place that vayhi is stated, it is nothing other than an expression of suffering: “Vayhi in the days of Aḥashverosh” (Esther 1:1) – there was Haman. “Vayhi in the days when the judges [judged]” (Ruth 1:1) – there was a famine. “Vayhi when man began [to increase]” (Genesis 6:1) – “the sons of the great [saw the daughters of man]” (Genesis 6:2). (This eventually led to the Flood. See Genesis 6:1–3.) “Vayhi in the days of Amrafel” (Genesis 14:1) – “they waged a war” (Genesis 14:2). “Vayhi when Joshua was in Jericho…” (Joshua 5:13) – “[a man was standing before him] and his drawn sword was in his hand” (Joshua 5:13). (Joshua was confronted by the commander of the host of the Lord.) “Vayhi the Lord was with Joshua” (Joshua 6:27) – “the children of Israel committed trespass regarding the proscribed thing” (Joshua 7:1). “Vayhi when Samuel aged” (I Samuel 8:1) – “his sons did not follow his path” (I Samuel 8:3). “Vayhi David was successful in all his endeavors” (I Samuel 18:14) – “Saul was hostile to David” (I Samuel 18:9). “Vayhi a certain man from Tzora…” (Judges 13:2) – “Manoaḥ said to his wife, we will die” (Judges 13:22). Vayhi, Rabbi Yudan said: Every place that this expression is stated regarding the righteous, he is the equivalent of thirty-one righteous men, the numerical value of vayhi. (Vav – 6, yod – 10, heh – 5, yod – 10 = 31.) “A certain [eḥad] man,” a great man. Wherever ehad is used it indicates greatness. With regards to the Holy One Blessed be He, one is said as it it written "God is One" (Deuteronomy 6:4); there is no one in the world who is His equal. Likewise, regarding Abraham: “Abraham was one [eḥad]” (Ezekiel 33:24); there was no one in those days who was his equal. Regarding Israel, it is written: “Who is like Your people, Israel, one [eḥad] nation on the earth” (I Chronicles 17:21); there is none among the nations that are its equal. Likewise, regarding Avimelekh it says: “One of [aḥad] the people almost lay with your wife” (Genesis 26:10); because he was king. Likewise regarding Elkana it says: “Eḥad” (I Samuel 1:1), as there was no one in his generation who was his equal. “[There was a certain man] from Tzora [from the family of the Danite]” (Judges 13:2), anyone whose name and the name of his city are stated, it is known that he is from that city. His name, but not the name of his city, it is known that he is from Jerusalem. “From the family of the Danite,” because Tzora belonged to Judah, as it is written: “Eshtaol, Tzora, and Ashna” (Joshua 15:33), and Tzora belonged to Dan, “the border of their inheritance was Tzora, Eshtaol…” (Joshua 19:41), it was necessary to state that he was “from the family of the Danite.” It does not say “from the tribe,” but rather, “from the family of the Danite.” It teaches that his [Manoaḥ’s] father was from Dan and Manoaḥ’s mother was from Judah. In this regard, Jacob said: “Dan will judge his people, [as one of [ke’aḥad] the tribes of Israel]” (Genesis 49:16), like the most elite of the tribes; this is Judah. That is why Jacob juxtaposed him to Judah, as he was from the land of Judah and his mother was from Judah. Likewise Manoaḥ was from Dan and his wife was from Judah; consequently Samson emerged from the tribe of Dan and the tribe of Judah, as they said: The name of Samson’s mother was Hatzlelponi, and her lineage is ascribed to the tribe of Judah, as it is stated: “And the name of their sister was Hatzlelponi” (I Chronicles 4:3). “And his name was Manoaḥ” (Judges 13:2). The wicked precede their name: “Naval was his name” (I Samuel 25:25); “Goliath was his name” (I Samuel 17:4); “Sheva ben Bikhri was his name” (II Samuel 20:21). But the righteous, their name precedes them: “And his name was Elkana” (I Samuel 1:1); “And his name was Yishai” (I Samuel 17:12); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai” (Esther 2:5); “And his name was Manoaḥ.” They are similar to their Creator: “But My name, the Lord…” (Exodus 6:3). They raised an objection to it: But is it not written: “Rebecca had a brother and his name was Lavan”? (Genesis 24:29). Rabbi Yitzḥak said: He was conspicuous. (Lavan was not his name, but rather, his whiteness was a conspicuous attribute of his.) Rabbi Berekhya said: He was obvious [meluban] in his wickedness. They raised an objection: “And his name was Mikhaihu” (Judges 17:1) – because he received guests, his name was written like the names of the righteous. They raised an objection from the [verse regarding the] sons of Samuel: “The name of his firstborn son was Joel and the name of his second was Aviya” (I Samuel 8:2). The Rabbis said: Just as this one was wicked, so, too, that one was wicked. Rabbi Yudan said in the name of Rabbi Simon: Ultimately, they repented. That is why he [Samuel’s firstborn, Joel] is called: “Vashni” (I Chronicles 6:13), as they changed [shenishtanu] to good deeds. (The full verse reads: “The sons of Samuel: his first-born, Vashni, and Aviya.”) That is why they merited the Divine Spirit. That is what is written: “The word of the Lord that was to Joel son of Petuel” (Joel 1:1). This is Samuel. Why is he called Petuel? It is because he enticed [pita] the Holy One blessed be He with his prayer. (See Psalms 99:6.) Manoaḥ, why is he called Manoaḥ? It is because he was privileged to speak with an angel, and prophecy is called rest [menuḥa], as it is stated: “Seraya was the minister of Menuḥa” (Jeremiah 51:59). It teaches that Barukh ben Neriya (He was Seraya’s brother and a disciple of the prophet Jeremiah. According to another opinion, Seraya was another name of Barukh.) merited the Divine Spirit, just as it says: “The spirit of the Lord will rest [venaḥa] upon him (Isaiah 11:2). “His wife was barren, she had not given birth” (Judges 13:2). This teaches that there was a dispute between Manoaḥ and his wife. He said to her: ‘You are barren; that is why you have not given birth.’ She said to him: ‘You are sterile and that is why I have not given birth.’ Manoaḥ was not sterile. “An angel of the Lord appeared to the woman” (Judges 13:3). From here you learn that Manoaḥ’s wife was a righteous woman who merited having an angel speak with her, to introduce harmony between her and her husband and to inform her that she was barren and it was she who was preventing the pregnancy, not her husband; that is why he spoke with her. Because she saw the angel, she is called Hatzlelponi, because she addressed [pona] the angel. Tzelal is nothing other than an angel, just as it says: “As it is for this that they entered beneath the shelter [betzel] of my roof” (Genesis 19:8). (Lot is referring to the angels who came to rescue him from the destruction of Sodom.) There, because Lot was more righteous than his wife, the angels came to the shelter of his house and not the shelter of her house. However, here, where the angel came to her because she was righteous, that is why she is called Hatzlel. Why is it stated: Hatzlel, and it did not say Hatzel? It is because he appeared to the woman twice, once in the city and once in the field. “Behold now, you are barren and have not given birth” (Judges 13:3); he informed her that she was barren and that is why she had not given birth in order to introduce harmony between her and her husband, as she had been angry at her husband Manoaḥ because she was not giving birth. “But you will conceive, and you will bear a son,” (Judges 13:3), from here on you will conceive and you will bear a son. “Now, please beware” (Judges 13:4); he cautioned her not to drink vinegar of wine and vinegar of intoxicating drink and the water in which grapes were soaked (See Numbers 6:3.) . These are nothing other than precautions for wine, so that the nazirite will not come to drink wine, that is why the verse prohibited them for him. “And do not drink wine or intoxicating drink" (Judges 13:4), just as it says: “From wine and intoxicating drink he shall abstain” (Numbers 6:3), “…and do not eat any impurity” (Judges 13:4). Impure is nothing other than prohibited, as the Torah cautioned the nazirite not to eat anything “that may be derives from the grapevine,” (Numbers 6:4), just as it says: “…and grapes, fresh or dried, he shall not eat. [Throughout his days as a nazirite] he may not eat from anything that may be derived from the grapevine” (Numbers 6:3–4). “For behold, you will conceive and bear a son” (Judges 13:5). From here, the semen from the night was kept in her womb and she had not expelled it. When the angel said to her: “For behold, you will conceive and bear a son,” the womb absorbed that drop. “A razor [umorah] shall not come upon his head” (Judges 13:5), just as it says: “A razor shall not pass on his head” (Numbers 6:5). Why is a razor called morah? It is because the hair fears [mityareh] nothing other than the razor as it shaves a shave of destruction, just as it says: “Do not destroy the corner of your beard” (Leviticus 19:27). “For the lad will be a nazirite to God from the womb” (Judges 13:5). It was revealed before the Holy One blessed be He that Samson was one who would follow his eyes. That is why He cautioned him as a nazirite that he should not drink wine, because wine leads to licentiousness. If, when he was a nazirite, he followed his eyes, had he drunk wine there would have been no rehabilitation for him as he would have constantly been pursuing licentiousness. What is it that is said: “From the womb”? It is to realize what is stated: “Before I formed you in the womb, I knew you” (Jeremiah 1:5). However, regarding the wicked what does it say? “The wicked are corrupt from the womb; liars go astray from birth” (Psalms 58:4). Likewise it says: “I was formed in iniquity; [in sin my mother conceived me]” (Psalms 51:7). “He will begin to deliver Israel from the hand of the Philistines” (Judges 13:5). In him will be fulfilled the prophecy of Jacob , who said: “Dan will judge his people…Dan will be [a serpent]…[I await your deliverance, Lord]” (Genesis 49:16–18). “The woman came and she told her husband, saying: A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome…” (Judges 13:6). From here [we derive that] the Divine Presence would rest only upon those with a striking appearance. “He said to me: Behold, you will conceive [and give birth to a son]” (Judges 13:7), but what he said to her: “Behold now, you are barren” (Judges 13:3), she did not reveal to him, as she did not wish to reveal her inadequacy. “As the lad will be a nazirite to God from the womb until the day of his death” (Judges 13:7). She added [the phrase]: “Until the day of his death,” as she did not know what was in the future. But the angel, who knew that he was going to lose his naziriteship by means of Delilah, that was why he did not say: “Until the day of his death.” “Manoaḥ entreated [vayetar] the Lord, and said: Please, my Lord, the man [of God whom You sent, let him come again to us]” (Judges 13:8). Rabbi Shimon ben Lakish said: Why is the prayer of the righteous analogized to a pitchfork [eter]? It is to say to you: Just as the pitchfork overturns the grain in the field from place to place, so the prayer of the righteous overturns the attribute of cruelty to the attribute of mercy. “God heeded the voice of Manoaḥ, [and the angel of God came again to the woman]” (Judges 13:9). Why did the angel of God return to the woman and did not come to Manoaḥ? It was in order to avoid invalidating his initial statements that he said to the woman. Alternatively, it was to endear her in his eyes. “The woman hurried, ran, [and told her husband]” (Judges 13:10). It teaches that all actions of the righteous are with alacrity. “[Behold, the man] who on that day [bayom] came to me, [appeared to me]” (Judges 13:10). It does not say “today [hayom],” but rather, bayom. It teaches that the angel did not appear to her until the following day, because Manoaḥ did not pray until the morning prayer of the following day, just as it says: “Lord, in the morning hear my voice…” (Psalms 5:4). It teaches that the righteous seek clarity regarding their actions. “[Are you the man who spoke to the woman?] He said: I am” (Judges 13:11); I am initially and I am ultimately, as I am not changing my words. “Manoaḥ said: Now, let your words come” (Judges 13:12). Manoaḥ said to him: ‘Until now, I have heard from the woman, and women are not qualified to instruct, and one may not rely on their statements. But, “now, let your words come,” I would like to hear from your mouth, as I do not believe her statements; perhaps she made changes in her statement, or subtracted or added.’ “What will be the guidelines for the lad?” (Judges 13:12); what naziriteship must he observe after he is born? “…and his actions?” (Judges 13:12); what shall his mother do all the days that she is pregnant with him? “The angel of the Lord said to Manoaḥ: “From everything that I said to the woman [let her beware]” (Judges 13:13), in order to accord honor to the woman and endear her to him. “Let her beware” (Judges 13:13), he said to him regarding vinegar of wine, vinegar of intoxicating drink, and the water in which grapes were soaked: “She shall not partake of anything that may be derived from the grapevine and she shall not drink wine or intoxicating drink” (Judges 13:14), in its plain sense. “And she shall not eat any impurity” (Judges 13:14), just as it says: “And grapes, fresh or dried, he shall not eat” (Numbers 6:3). “Everything that I commanded her, she shall observe” (Judges 13:14); what he said to her: “A razor shall not come upon his head” (Judges 13:5). “Manoaḥ said to the angel of the Lord: Please let us detain [naatzera] you” (Judges 13:15). Manoaḥ said to him: ‘We had been obstructed, just as it says: “For the Lord had obstructed all wombs of the house of Avimelekh” (Genesis 20:18), and you brought us tidings of relief. Let us make a festival with you, just as it says: “On the eighth day it shall be an assembly [atzeret] for you” (Numbers 29:35). “And we will prepare a young goat before you” (Judges 13:15); you caused us to rejoice and we will rejoice with you with a goat, as rejoicing is only with meat.’ “The angel of the Lord said to Manoaḥ: If you detain me, I will not eat of your food” (Judges 13:16). The angel said to him: ‘It is not the way of the prophets of the Lord to receive payment for their prophecy.’ Regarding false prophets, what does it say? “You profaned Me among My people for handfuls of barley and for crumbs of bread, to kill…” (Ezekiel 13:19). But regarding true prophets, what does it say? “He (Elisha.) said: As the Lord before whom I have stood lives, I will not accept” (II Kings 5:16). “If you would prepare a burnt offering, offer it up to the Lord” (Judges 13:16). The angel intimated to him that he needed to offer up a burnt offering to the Lord in response to the good tidings, just as Abraham did when the Holy One blessed be He said to him: “To your offspring, I will give this land” (Genesis 12:7). Immediately, Abraham built an altar in response to the good tidings, as it is written: “He built an altar to the Lord, who appeared to him” (Genesis 12:7), and an altar is for nothing other than an offering. “For Manoaḥ did not know that he was an angel of the Lord” (Judges 13:16). Why is it stated? It is because his wife said to him: “His appearance was like the appearance of an angel of God, very awesome” (Judges 13:6); she was under the impression that Manoaḥ identified that he was an angel, but, nevertheless, he invited him to eat, as he was mistaken, believing that there is eating on High. That is why it is stated: “For Manoaḥ did not know that he was an angel of the Lord.” That is why he invited him to eat. But had he known that he was an angel, he would not have said to him to eat, as he was well-versed in the fact that there is no eating on High. Why did he not identify him? From here you learn that when prophets would go on a mission of the Holy One blessed be He, the Divine Spirit that would rest upon them would confer awesomeness upon them in the eyes of their beholders, as everyone feared them, as they resembled angels. Why, then, did the angels who came to inform Sarah regarding pregnancy eat, but this one did not want to eat? It is because those angels, when they first appeared to Abraham, they appeared to him in the image of wayfarers, and he brought them into his house as he was accustomed to, and invited them to eat. They did not want to deprive him of the exercise of hospitality and they ate with him. After they ate, they stated their mission. It did not appear as though they received payment for their mission. But this angel, initially he stated his mission. Had he eaten with him, it would have appeared as though he received payment for his mission. That is why he refrained from eating. “Mano’aḥ said to the angel of the Lord: What is your name?” (Judges 13:17). It is because he did not identify him as an angel, that is why he asked him regarding his name. “So that when your words come to pass we will honor you [vekhibadnukha]” (Judges 13:17); Manoaḥ said to him: ‘Tell me your name so that I will ask where I might find you when your prophecy comes to pass, and we will give you a gift.’ Vekhibadnukha is nothing other than a gift, just as it says: “For I will honor you [ki khabed akhabedkha]” (Numbers 22:17). (Balak sought to convince Bilam to curse Israel on his behalf, and said he would honor him, meaning he would shower him with gifts of silver and gold.) “The angel of the Lord said to him: Why do you ask my name?” (Judges 13:18). The angel said to him: ‘You need not ask my name, as ultimately, you will never see me again.’ That is what is written: “It is inscrutable [vehu feli]” (Judges 13:18). Regarding himself, he said to him that he will be obscured from him, that he will never see him again, just as it says: “This knowledge is inscrutable to me. [It is sublime; I cannot reach it]” (Psalms 139:6). Alternatively, “It is inscrutable [vehu feli]” – the angel said to him: ‘I do not know to tell you my name as, in accordance with the mission upon which the Holy One blessed be He sends us, He calls us a name.’ That is: Vehu feli; in accordance with each and every wonder [pelia uflia] that He performs through us, He calls us a name. Alternatively, vehu feli, it is a name. The name of the angel is feli, based on his mission to render Samson a nazirite, just as it says: “For the lad will be a nazirite to God” (Judges 13:5). This is why He called him feli, like the matter that the verse said: “When a man or a woman will articulate [yafli] [to take the vow of a nazirite]…” (Numbers 6:2).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20). “Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people (Avimelekh said this referring to himself.) almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef] (He added a heh, changing Joseph [Yosef] to Yehosef.) when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them. “Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated. (See Genesis 27:41, 49:23.) This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings, (See Genesis 27:28–29.) and that one was blessed with ten blessings. (See Deuteronomy 33:13–17.) This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him. (A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.) This one ascended to greatness by means of a dream (See Genesis 28:10–16.) and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s (According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar.) household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine. (See Bereshit Rabba 89:9.) This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1). (This is a psalm stated by Eitan the Ezraḥite with divine guidance.) “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16). “One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….” “Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words (In the Hebrew phrase.) of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

“The Lord spoke to Moses in the wilderness of Sinai, saying” (Numbers 3:14). “In the wilderness of Sinai, saying” – that is what is written: “God settles individuals in a house” (Psalms 68:7). The Holy One blessed be He said: Even though people in this world were individuals, [I did not leave them as individuals]; rather, I made them fruitful and multiplied them and rendered them dynastic houses in which they would reside in this world. How so? David was an individual, and I rendered him a dynastic house, as it is stated: “House of David, so said the Lord” (Jeremiah 21:12). Aaron was an individual, and I rendered him a dynastic house, as it is stated: “House of Levi, bless the Lord” (Psalms 135:20); “house of Aaron, bless the Lord” (Psalms 135:19). Israel, too, were individuals, as it is stated: “Who is like your people Israel, one nation in the land…” (II Samuel 7:23), and God multiplied them, as it is stated: “The Lord your God has multiplied you” (Deuteronomy 1:10). That is, “God settles individuals in a house.” Another matter: “God settles [individuals in a house]” (Psalms 68:7) – a certain noblewoman asked Rabbi Yosei ben Ḥalafta; she said to him: Everyone agrees that God created the world in six days. From six until now, what does He do? He said to her: He elevates ladders and lowers ladders. So-and-so, who was wealthy, will become poor, and so-and-so, who was poor, will become wealthy, as it is stated: “The Lord impoverishes and makes wealthy…” (I Samuel 2:7). Rabbi Berekhya said: That is not what he answered; but rather, this is what he said to her: He makes matches in His world and says: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man, and He settles them in houses. She said to him: I can make one thousand matches in one day. Rabbi Yosei was silent and went on his way. What did she do? She brought one thousand slaves and one thousand maidservants and matched them with each other. She said to them: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man. When they entered with them at night, an altercation broke out between them, and they stood and struck each other. In the morning they went to her; this one’s head was wounded, and that one, his hand was injured. She sent for Rabbi Yosei and related the incident to him. He said to her: If this matter is insignificant in your eyes, it is as difficult before the Omnipresent like the parting of the Red Sea. That is what is written: “God settles individuals in a house.” What is “God settles individuals”? The Holy One blessed be He sits and judges them; He brings this one from this place and that one from that place and settles them in one house. “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – he takes them from their houses, bound against their will, and makes matches between them. “Bakosharot” – if they do not merit, they weep [bokhin], but if they merit, they sing [meshorerin]. (This is a portmanteau of the words bekhi and shirot – weeping and singing.) Another matter: “God settles individuals in a house” (Psalms 68:7) – that He makes a match for each and every one of them with a kindred soul. Another matter: “God settles [individuals in a house]” (Psalms 68:7) – one who marries a wife suitable for him, the Holy One blessed be He renders them houses. Individual [yaḥid] is nothing other than an expression of greatness, just as it says: “One of [aḥad] the people (This is an allusion to Avimelekh, the king.) almost lay with [your wife]” (Genesis 26:10), and it says: “Who is like your people Israel, one [eḥad] nation in the land” (II Samuel 7:23). From them He produces sons, masters of Torah, who issue rulings to prohibit [osrim] and permit [umakhshirim]. That is, “He joyously [bakosharot] leads out prisoners [asirim]” (Psalms 68:7). “But the rebellious” (Psalms 68:7) – but one who does not marry a wife suitable for him, ignorant sons emerge from him. That is what is written: “Dwell in a parched land [tzeḥiḥa]” (Psalms 68:7). Tzeḥiḥa is nothing other than an expression of thirst, just as it says: “Parched [tziḥe] with thirst” (Isaiah 5:13). What the verse said, “parched,” is that they were thirsty, [meaning] without Torah, just as what is written: “Not famine for bread and not thirst for water, but of hearing the words of the Lord.” (Amos 8:11). Another matter: “God settles individuals [in a house]” (Psalms 68:7) – who was it? These are Amram and Yokheved, by virtue of whose merit “He joyously leads out prisoners” (Psalms 68:7) – these are Israel, who were enslaved in Egypt. What did the Holy One blessed be He do? He matched Yokheved with Amram, so that a redeemer would emerge from them and redeem Israel. Another matter: “God settles individuals [in a house]” (Psalms 68:7) – these are Israel, who descended as individuals with seventy people, and the Holy One blessed be He rendered them houses, as it is stated: “The children of Israel were fruitful and prolific…” (Exodus 1:7). “He joyously leads out prisoners” (Psalms 68:7) – because they distanced themselves from licentiousness, He took them out of Egypt. Likewise, Solomon says: “A locked garden is my sister, my bride; [a locked fountain, a sealed spring]” (Song of Songs 4:12). “A locked garden” – these are the virgins. “A locked fountain” – these are the married women. “A sealed spring” – these are the single women. The Holy One blessed be He said to them: Due to their merit, I am redeeming My children. That is what is written: “Your branches [shelaḥayikh] are a pomegranate orchard” (Song of Songs 4:13) – by merit of this, I have sent you out [shelaḥayikh]. “It was when Pharaoh sent out [beshalakh]” (Exodus 13:17) – that is, due to the upright [kesherot] women, Israel departed from Egypt. That is why it is stated: “He joyously [bakosharot] leads out prisoners.” Another matter: “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – what is bakosharot? When Israel departed from Egypt, they departed only at a propitious time [bakosharot]. Rabbi Akiva said: He took them out only in a month during which it was propitious to depart; not in Tamuz, due to the heat, and not in Tevet, due to the cold, but in Nisan, which is propitious for setting out on a journey, neither extreme heat nor extreme cold. If you say Tishrei, there are rainy seasons. (Tishrei is followed by the rainy season, when it is difficult to travel, whereas Nisan is followed by mild weather.) That is bakosharot. Another matter: Bakosharot – Rabbi Elazar said: Bakosharot: Those who were weeping [bokhin], these are Israel and Moses: “Behold, a boy weeping” (Exodus 2:6), and likewise, “The children of Israel sighed…” (Exodus 2:23). They are singing [meshorerin] now, as it is stated: “Then Moses and the children of Israel sang” (Exodus 15:1); that is bakosharot. Another matter: Bakosharot – Rabbi Elazar ben Azarya said: There are weeping [bekhiya] and singing [veshira] here. The Egyptians were weeping because they were despoiled, as Israel despoiled them and emptied their houses, as it is stated: “They stripped Egypt” (Exodus 12:36). Israel was singing, as they were loaded with the spoils of their enemies. That is, bakosharot. Another matter: The master of a slave weeps because his slave fled before him. A slave sings because he was extricated from slavery. So, the Egyptians wept because Israel fled, as it is stated: “It was told to the king of Egypt that the people had fled” (Exodus 14:5). Israel was reciting song because they were extricated from slavery. That is bakosharot. Another matter: By virtue of what merit did Israel depart from Egypt? Rabbi Ḥilefai said: It is by virtue of the merit of Jacob, as it is stated: Bakosharot, as likewise, it says: “He strove [vayasar] with an angel and prevailed; he wept [bakha] and pleaded with him” (Hosea 12:5). Another matter: Bakosharot – our Rabbis say: It is by virtue of the women, the upright [hakesherot] matriarchs, as it is stated: Bakosharot. It is not written here bekhishron, but bakosharot, (In the feminine.) the fair and upright. Another matter: Bakosharot – due to the upright [haksherim] who were in their midst, they departed. Who were the upright among them? This is the tribe of Levi, as although Israel were idol worshippers in Egypt, the tribe of Levi would worship the Holy One blessed be He and circumcise themselves. That is why Moses lauds them before his death, as it is stated: “Because they observed Your saying, and they upheld Your covenant” (Deuteronomy 33:9). That is, due to the upright who were in their midst, Israel departed from Egypt. Another matter: Bakosharot – by virtue of what merit did Israel depart from Egypt? Rabbi Yehoshua ben Levi said: It is because the Holy One blessed be He foresaw that they are destined to craft a Tabernacle for Him, as it is stated: “They will know that I am the Lord their God, who took them out of the land of Egypt” (Exodus 29:46) in order “that I may dwell among them” (Exodus 29:46). That is, it was only by virtue of the merit of the Tabernacle that Israel departed from Egypt. By virtue of what merit did the tribe of Levi depart? Was it, perhaps, by virtue of the Tent of Meeting that they, too, departed? Rabbi Yehoshua ben Levi said: No, it was by virtue of their own merit that they departed. Therefore, when he came to count Israel at the beginning of the book, He mentions the Tent of Meeting and the exodus from Egypt, as it is stated: “The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting” (Numbers 1:1), and it mentions immediately, “[in the second year] of their exodus from the land of Egypt” (Numbers 1:1), to inform you that Israel departed from Egypt only by virtue of the merit of the Tent of Meeting. But the children of Levi, who departed by virtue of their own merit, when it came to count them, it does not mention in their passage the Tent of Meeting, nor the exodus from Egypt. That is what is written: “The Lord spoke to Moses in the wilderness of Sinai…saying” (Numbers 1:1).

לא חמור אחד מהם נשאתי, “I have not appropriated a single donkey from anyone of them;” this remark by Moses is relevant to verse three, when he and Aaron had been accused of having elevated himself above the people. The vocalization of the word חמור corresponds to the plain meaning of the verse, whereas according to Rashi’s interpretation the word echad should have been achad, “one of,” as in Genesis 26,10.

כי יהיה בך אביון, "If there will be a destitute person amongst you, etc." Why does the Torah have to write בך, "amongst you," when it already wrote "amongst one of your brethren?" Perhaps Moses alluded to something we have learned in Baba Batra 10 where the Talmud said that the reason G'd chooses to afflict some people with economic hardship in this life is to afford their wealthier fellow Jews the opportunity to assist such a destitute person to support himself in dignity. The words בך אביון may be read together meaning: "on your account, i.e. for your sake," there will be a destitute person." The Torah writes מאחד אחיך, "amongst one of your brethren" to remind you not to evaluate people on the basis of their economic prosperity. The fact that he is destitute does not make him a lesser person, He is still your brother. This is quite independent of the explanation of our sages (Baba Metzia 71) that the reason the Torah mentions different levels of poverty is to teach you to attend first to the local poor before tending to those elsewhere.

A moral/ethical approach to the whole paragraph sees in the words מאחד אחיך, "one of your brethren," an allusion to the one who is special amongst your brethren, the one to whose coming we all look forward to with longing, i.e. the Messiah. The Messiah has been portrayed as a poor man when the prophet Zachariah 9,9 describes him as riding on a donkey. The Torah also hints at the cause of his poverty when it says בך, "because of you," meaning that if the redemption would be orchestrated by G'd because the Israelites had attained spiritual maturity the Messiah would arrive in advance of G'd's final date for the redemption and he would be able to ride in style to show that the Israelites had qualified for redemption by their own efforts. As it is, by describing him as בך, Moses portrays him as a destitute person who waits anxiously for a handout. The story is told that when Rabbi Yehoshua ben Levi once encountered the Messiah, the latter asked him what the Israelites were doing at that time. The Rabbi replied that they were awaiting the arrival of the Messiah. Upon hearing this the Messiah let out a long wail showing his anxious desire to reveal himself and to redeem the Jewish people. The Torah alludes to this when writing מאחד אחיך, "amongst one of your brethren," meaning "amongst the unique one of your brethren, the Messiah (compare Targum Yonathan ben Uzziel on Genesis 26,10 who renders the words אחד העם, "one of the people" as "a unique one, a king"). The words באחד שעריך may be understood as "one who is unique amongst the Sanhedrin, the Supreme Court, as we know from Isaiah 11,4 that the Messiah will judge the poor fairly, not relying on external appearances. The word בארצך means that the arena for the Messiah's activities will be ארץ ישראל.

לא חמור אחד מהם נשאתי, I have not even appropriated a single donkey of theirs (the entire people) as a form of taxation as do most others rulers from all of their subjects. Seeing that this is so, on what do they base their claim that I behave like a ruler, a despot? If the vowel pattern under the word אחד would not have been “segol” followed by “kametz,” but two successive vowels “patach,” the meaning would be: “I have not taken away a single one of their privately owned asses.” It would have been a construct mode as in Genesis 26,10 אחד העם, i.e. “one of the common people.”

Avimelech said, What have you done to us? One of the people [The unique one among the people] could have easily slept with your wife, and you would have brought guilt upon us.

And Abimelek said to him, What is this that thou hast done to us? Very possibly might one of the young men have lain with thy wife, and there would have been great guilt brought upon us.

And Abimelek said, Why hast thou done this to us? It might have been that the king, who is the principal of the people, had lain with thy wife, and thou wouldst have brought guilt upon us.

מות יומת, will be executed. The repetition of the word מות refers to death by human tribunal as well as by heavenly forces. The reason Avimelech used the word "whoever touches," was to warn his subjects that even conduct for which Gentiles normally are not punishable by death would become capital offences in this instance (compare what we have written on Genesis 20,4).

ויצו, after Avimelech had found out that Rivkah was Yitzchok’s wife, he had to inform the people of this fact to ensure that no one would touch her. Also, he had to warn the people not to harm Yitzchok, so that he would not be killed on account of his wife.

Avimelekh commanded all the people, saying: Anyone who touches this man or his wife, as it has now been established that Rebecca is Isaac’s wife, shall be put to death.

"And Abimelech charged all his people, saying, 'He that touches this man or his wife shall surely be put to death'" (Beresheet 26:11). Come and behold, how long had the Holy One, blessed be He, refrained from avenging the wicked, for as a result of the good Abimelech did with the first Patriarchs, the children of Yisrael did not rule over the Philistines until generations later. Abimelech did well to act properly toward Isaac, as he said (to Abraham), "Behold, my land is before you, dwell where it pleases you" (Beresheet 20:15).

“Avimelekh commanded all the people, saying: Anyone who touches this man or his wife will be put to death” (Genesis 26:11). “Isaac sowed in that land, and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12). “Isaac sowed in that land” – Rabbi Ḥelbo said: “In that land…in that year” – the land was harsh and the year was difficult; had it been favorable, all the more so. “And found in that year one hundredfold” – one hundred kor; (Kor is a measurement of volume which contains more than 200 liters.) “one hundredfold” – one hundred times. (The yield was one hundred times the seeds that he sowed.) “One hundredfold” – it teaches that it produced one hundred times more than they had estimated for it. Is it not so that blessing does not rest upon an item that is weighed, measured, or counted? Why, then, did he measure it? It was due to the tithes.

“Avimelekh commanded all the people” – Rabi Aivu said: No person should even cast a rock at them; that is what is written: “They lie in wait in their dwelling places; they watch my footsteps in hopes of taking my life” (Psalms 56:7). “The man grew wealthy, and continued to grow until he became very wealthy” (Genesis 26:13). “The man grew wealthy, and continued to grow” – Rabbi Ḥanin said: To the extent that they would say: The manure of Isaac’s mules, and not Avimelekh’s silver and gold. (The manure from Isaac's mules was worth more than the Avimelekh’s gold and silver.) “He had livestock of flocks, and livestock of cattle, and a great household, and the Philistines envied him” (Genesis 26:14). “He had livestock of flocks, and livestock of cattle, and a great household [vaavuda].” Daniyel the tailor said: Ve’avda is written – if a person does not render himself like a slave with his slave, he does not acquire it, (If he does not oversee the work of his slaves and workers, he will not see a benfit from the property he has.) as it is stated: “Better to be lightly esteemed with a slave” (Proverbs 12:9). (It is better to work like a slave when you have a slave, otherwise you will only lose from having a slave.) The way of the world is that a person must toil and seek the expenditures of his household, and they sit in his home. (The slaves sit idly at home.) Avimelekh said to Isaac: Leave us, for you have grown much mightier than we” (Genesis 26:16). “Avimelekh said to Isaac: Leave us, for you have grown…mightier than we” – he said to him: ‘All that growth that you have grown, did it not come to you from us? In the past you had only one flock and now you have many flocks.’

BESIDE THE FIRST FAMINE THAT WAS IN THE DAYS OF ABRAHAM. Perhaps (“Perhaps.” Since in Bereshith Rabbah 25:3, it is stated that there were ten famines in the world, the first one having been in the days of Adam, Ramban writes, “Perhaps,” meaning that a famine of such magnitude had never occurred before the days of Abraham, and this explains why Scripture uses it as a reference point.) there was no famine in the world until the days of Abraham. This is why Scripture counts from it, for otherwise, what need is there to mention it? In my opinion the correct reason why Scripture mentions it is to tell us that people remembered the first famine, mentioning that on account of it Abraham went down to Egypt and there G-d did him great honor. It was for this reason that Isaac wanted to go in his father’s footsteps by descending into Egypt until it was said to him, Go not down into Egypt. (Verse 2 here.) The reason for the prohibition has been stated by our Rabbis: “You [Isaac] are a perfect burnt-offering and residence outside of the Land of Israel does not befit you.” (Quoted by Rashi in this form. The source is in Bereshith Rabbah.) In my opinion, there is also included in this subject a reference to the future. Abraham’s exile into Egypt on account of the famine is an allusion to the exile of his children there. (See Ramban above, 12:10, for complete exposition of this subject.) His going to Abimelech (Chapter 20.) however was not an exile for he resided there of his own volition. But Isaac’s going [to the land of Abimelech, as recorded here in this verse, And Isaac went unto Abimelech] on account of the famine, does allude to an exile since he left his place against his will and went to another land. Now Isaac’s exile was from his own place to the land of the Philistines, which was the land in which his father had resided. This alludes to the Babylonian Exile, which took place in the land in which their ancestors had resided, namely, Ur of the Chaldees. (In view of the fact that Ramban, at the end of Seder Noach (11:28), states his opinion at length that Abraham’s birthplace was not Ur of the Chaldees, it is necessary to say that the author’s reference here is to the time when Terah, his father, took him there, and while being there his life was saved by a miracle. See Ramban there at the end of Verse 28.) Know further that this Babylonian Exile mentioned is mirrored in the events which befell Isaac in that they did not take his wife (As they did to Abraham in Egypt. (12:15).) in the land of the Philistines. Rather, his lot there was only exile and fear. At the beginning Abimelech said, He that toucheth this man or his wife shall surely be put to death. (Further, Verse 11.) Later he regretted it and said, Go from us. (Verse 16 here.) Afterwards, he returned and made a covenant with Isaac (Verses 25-31 here.) Similarly, in the Babylonian Exile, they were exiled there because of the burning heat of famine, (Lamentations 5:10.) and while there, they were neither subjugated, nor were they treated harshly. On the contrary, their leaders were princes in the government. Later on, they said, Whosoever there is among you of all His people — his G-d be with him — let him go up, (Ezra 1:3.) even alerting the princes and governors beyond the River (Euphrates. The term “beyond the River” here applies to the region beyond the River westward from the standpoint of those in Babylonia or Persia.) to help them. Later on, they ceased work [on the House of G-d in Jerusalem] , and it ceased “for a season and a time.” (See Ezra 4:24 and Daniel 7:12.) Later, they again changed their policy and gave permission for the construction of the House of G-d, saying, That they may offer sacrifices of sweet savor unto the G-d of heaven, and pray for the life of the king and his sons. (Ezra 6:10.)

IF THOU WILT DO US HURT, AS WE HAVE NOT TOUCHED THEE. The king is saying: “If you will do us hurt [and we could do nothing against you], just as we have not touched you because thou art now the blessed of the Eternal and we do not have it in our power to harm you, the time will yet change on account of the violence you will do against us and you will need to return to our land. Then we will requite you accordingly.” The meaning of the phrase, We have not touched thee, is: “We did not persuade our hearts concerning your wife, causing her to be touched by one of them.” This is similar in expression to the verse, He that toucheth this man or his wife. (Verse 11 here.) “We have done thee nothing but good, guarding whatever you had, by our commanding the people to beware of you. And we have sent thee away in peace for even when we were jealous of you we took nothing of all the wealth you amassed with us, and we sent you away in peace with all you had.” The reason for their being fearful of him could hardly have been the apprehension of the king of the Philistines lest Isaac come to war against him. Instead, it was because Abraham had promised them a covenant, “to him, to his son, and his son’s son,” (Above, 21:23.) and now they thought, “Since we annulled our covenant with Isaac and sent him away from us, he too will annul his covenant with us, and his children will drive our children from the land.” This was why they made a new covenant with him, excusing themselves by telling him that they did not annul the first covenant, since they have done him nothing but good. And this is the meaning of their saying, Let there now be an oath between us: (Verse 28 here.) “We will now come with you in oath to express a ban upon whoever will transgress the covenant.” This is similar in meaning to the verse, That thou shouldst enter into the covenant of the Lord thy G-d, and into His oath. (Deuteronomy 29:11.) It is possible that Abraham was very great and mighty in power, having in his household three hundred men (Above, 14:14.) that drew sword, and also many confederates; and he also that is valiant, whose heart is as the heart of a lion, (II Samuel 17:10. The verse refers to David, but Ramban uses it also in connection with Abraham, since as pointed out he was also mighty in battle.) and he chased after four powerful kings and subdued them. (Above, 14:14-15.) When they saw Abraham’s success which clearly was from G-d, the king of the Philistines was then fearful of him lest he conquer his kingdom, since this would be easier than the war against the four kings. Perhaps the king of the Philistines had also heard the matter of G-d having given the land to Abraham. Hence he made a covenant with him, making him swear that thou wilt not deal falsely with me, nor with my son, nor with my son’s son, (Above, 21:23.) it being considered an act of falsehood if Abraham were to rebel against the king, and considering it possible that Abraham might live until his grandson will rule, [he also mentioned my sons’s son]. And as the fathers are, so are the sons. Isaac was as great as his father, and the king therefore feared lest Isaac war against him because he had driven him from his land.

Genesis 26:7-11

Here is the final “Yitzhak version” of the tale, constructed around the same king whom Avraham had encountered in Chap. 20. Its individual coloring is supplied by the “laughing-and-loving” of v.8, playing on Yitzhak’s name. Otherwise, just as in the following episode, he is merely repeating his father’s experience.

2. When there was a famine in the land, Isaac resolved to go into Egypt, the land there being good; but he went to Gerar, as God commanded him. Here Abimelech the king received him, because Abraham had formerly lived with him, and had been his friend. And as in the beginning he treated him exceeding kindly, so he was hindered from continuing in the same disposition to the end, by his envy at him; for when he saw that God was with Isaac, and took such great care of him, he drove him away from him. But Isaac, when he saw how envy had changed the temper of Abimelech retired to a place called the Valley, not far from Gerar: and as he was digging a well, the shepherds fell upon him, and began to fight, in order to hinder the work; and because he did not desire to contend, the shepherds seemed to get the him, so he still retired, and dug another and when certain other shepherds of Abimelech began to offer him violence, he left that also, still retired, thus purchasing security to himself a rational and prudent conduct. At length the gave him leave to dig a well without disturbance. He named this well Rehoboth, which denotes a large space; but of the former wells, one was called Escon, which denotes strife, the other Sitenna, name signifies enmity.

Avimelech [then] commanded all his people, saying, Whoever touches [injures] this man or his wife, shall die.

And Abimelek instructed all the people, Whoever shall go near to injure this man or his wife, shall verily be put to death.

Deuteronomy 28,12. “Hashem will open for you ‎His bounteous store, the heavens.” Although we have a ‎statement by our sages in B’rachot 33 that G’d’s only ‎‎“possessions” in His treasure chambers are the four cubits of ‎‎“halachah,” i.e. reverence for Him displayed by meticulous ‎observance of the laws of the Torah, [a statement based on ‎Deuteronomy 10,12, Ed.], we also have a rule that ‎although man’s spiritual journey in this world commences with a ‎dose of reverence and awe for Hashem, this is followed by a ‎feeling of pleasure which proves to have been “hidden” within ‎the folds of the garment called ‎יראה‎, awe. The reason why this is ‎so is that had service of the Lord commenced with feelings of ‎pleasure, its ethical value would have been null and void, as ‎‎“serving” the Lord would have been turned into an entirely ‎pleasurable act, not something that is the result of choosing this ‎option in the knowledge that the alternative appeared to offer ‎more immediate rewards. This is the reason why the pleasurable ‎aspects of practicing reverence and awe for the Lord need to be ‎hidden during life on this earth. When man “tires himself out” ‎during a lifetime of service to his Creator, then G’d will open His ‎treasure chamber in the heavens so that he will enjoy pleasure. ‎This has been alluded to in the words of Isaiah 33,6 where the ‎prophet said: ‎יראת ה' היא אוצרו‎,”reverence for the Lord –that was ‎her treasure. (Zion’s) The word ‎אוצר‎, usually translated as “treasure, or granary,” ‎applies to something stored out of sight, hidden. This “treasure” ‎normally concealed inside the attribute of ‎יראה‎, “fear, awe,” will ‎be released openly, i.e. in due course G’d will “open” these ‎treasures previously kept hidden as a result of the recipient ‎having served the Lord loyally. Our verse therefore concludes ‎with the simile of beneficial rainfall, i.e. G’d’s treasures being ‎openly revealed to the Jewish people as well as the world at large ‎as His gift to them. [During early Jewish history, when ‎Yitzchok, in a year of famine, and although not a farmer by ‎vocation, could plant and his harvest was 100 fold the harvest in ‎normal years, this convinced the Philistines to remain on good ‎terms with him. (Genesis 26,12-14, and 26-31) Ed.] This is ‎also the reason why the Torah once decrees that we observe the ‎Sabbath by writing: ‎זכור את יום השבת לקדשו‎, “remember the ‎Sabbath Day to keep it holy, (Exodus 20,8) and another time ‎שמור את יום השבת לקדשו‎, “observe the Sabbath Day to keep it ‎holy;” (Deuteronomy 5,12). The first time reference is made to ‎serving the Lord by your actively observing the Sabbath; the ‎second time it refers to the time when you will be passive, i.e. ‎receive the reward for having observed the Sabbath here on earth.‎ ‎

Or say "these are the generations of Yitzchak etc" (Gen. 25:19) and let's begin by explaining the verse "and Yitzchak sowed in the land etc and found a thousand measures/gates" (Gen. 26:12). One needs to say the hint, that behold the service of the tzadik is always to raise the Holy Shechinah, which is the last letter hey [of the name Havayah], and this is the hint in the commentary of Rashi z"l: "this estimation is for tithing" (Rashi on Genesis 26:12:4) - meaning, Yitzchak estimated himself as tithing - which is terumah, since the Text calls Terumah as Tithing in many places. Terumah is explained as Terom Hey [lit. Raise the letter Hey], and the essence of the service to the Holy Blessed Name through love and fear is the hint [of] Terumah - two from one hundred [trei mimeah] meaning, a person is obligated to bless one hundred blessings every day and one needs to bless [those blessings] in love and awe. And this is called "sowing" regarding the tzadik, that through love and awe a great light is sown within the tzadik, and this is "a light is sown for the righteous" (Ps. 97:11). And through this immediately one hundred measures are found, meaning, through every blessing that the tzadik blesses they open one gate of those Upper Hundred Gates which are called one hundred blessings, meaning, the Upper Pools, and this is "Yitzchak sowed:, as explained, and "found a hundred gates", as explained.

מאה שערים, Rashi writes that our sages said that the meaning of the expression (שער(ים here is “estimate” for the sake of tithing. [Either, according to Onkelos,] Yitzchok’s harvest was 100 times as much as could be expected, or that he had to tithe 100 times as much as he had expected.

A HUNDREDFOLD. The word sha’ar means the same as the Rabbinic term shi’ur (estimate, reckon). The meaning of me’ah she’arim (a hundredfold) is that Isaac was blessed in that the earth produced one hundred times more than what he sowed was estimated to produce. The word she’arim comes from the same root as sha’ar in For as one that hath reckoned (sha’ar) within himself (Prov. 23:7).

מאה שערים, ויברכהו. one hundred fold; G'd blessed him. Since we have a general rule that anything that is measured does not qualify for a blessing, the Torah here informs us that G'd blessed Isaac's harvest even though the amount of his harvest had been measured. The Torah also wanted to tell us that despite the phenomenal success of Isaac as a farmer during a famine he did not suffer the effects of an evil eye of anyone who was jealous of his success.

ויזרע יצחק בארץ ההיא, “Yitzchak planted in that land, etc.” The reason the Torah emphasised “in that land,” is that it was hard ground, did not usually produce much. Considering the fact that the year was one of famine the achievement by Yitzchak in securing a hundredfold return on his seed was all the more remarkable. The place where he had planted the seed was Gerar. This is where these remarkable “hidden” miracles happened for him. The land was so parched that when the local people finally found some water, they exclaimed: “we have found water!” (verse 32) מאה שערים, “one hundredfold.” At the end of tractate Ketuvot (folio 112) our sages explain that when the land of Israel enjoys G’d’s blessing, one בית סעה, of earth will yield a crop of 50,000 כור of grain. In the period when Tzoan in Egypt was at the height of its development, the yield of a measure of earth of a בית סעה would be equivalent to 70 כור. This is documented by Rabbi Meir having personally observed that in the valley of Beit Shean (Jordan valley) one בית סעה produced 70 כור. He added that there is no soil which is reputed to be richer than that of Egypt, i.e. the region around Tzoan, which the Torah described as being “like a garden of G’d” (Genesis 13,10), and where the Egyptian kings were being raised. We know this from Isaiah 30,4 where the prophet mentions that Egypt’s princes and kings were in Tzoan, and that the fertile region extended a far as Chaness. On the other hand, there was no more rocky region in Eretz Yisrael than the region of Hebron and in spite of this the single cluster of grapes which were brought back by the spies from that region had to be carried by eight men. The Torah had reported that Hebron had been cultivated seven years earlier than Tzoan in Egypt (Numbers 13,22). This number is not to be taken at face value, as it would have no bearing on what the Torah was trying to tell us in that verse. The meaning is that even in a rocky place in the land of Israel such as Hebron, the yield is seven times that of the yield of similar produce planted in Tzoan, i.e. 490 כור. In an area which is not covered with rocks such as Hebron the yield may be presumed to be 500 כור. The Talmud concludes its discussion on the relative fertility of the best part of Egypt and the worst part of the land of Israel by saying that the reason why the Torah makes a comparison is to teach that the worst part in the land of Israel is seven times superior to the best part of Egypt even if that part of Eretz Yisrael does not enjoy a special blessing during the year in question. Our verse then points out that when G’d does send His blessing the result is 100 times as great as in normal years (which themselves are phenomenal by world-wide standards.)

ויזרע...מאה שערים, 100 times as much as they had expected to harvest from this planting.

'ויברכהו ה, He made him successful in all his undertakings.

בארץ ההיא, even though the soil of this land is exceptionally hard;

בשנה ההיא, a year of general drought and even famine.

מאה שערים, a field which if one plants one measure of seed it produces 100 measures of grain as a harvest.

בארץ ההוא IN THAT LAND although it (Gerar) had not the sacred importance of Erez Yisroel proper — i. e., as the territory of the seven nations, and is therefore not as fertile as the Holy Land (cf. Ketubot 112a).

בשנה ההיא IN THAT YEAR although it was not a normal year, being a year of famine.

בארץ ההיה בשנה ההיא In that land and in that year. — Why is there mention of the two — that land and that year? To tell you that that soil was hard and that year was a hard one (Genesis Rabbah 64:6).

מאה שערים AN HUNDREDFOLD — for they had estimated how much it should have yielded and it yielded one hundred for every measure which they had estimated. Our Rabbis said that the estimate was made for the purpose of the tithe (Genesis Rabbah 64:6).

In diesem Lande und in diesem Jahre, Land und Jahr waren ungünstig und doch fand er hundert שערים. Im Munde der Weisen heißt allerdings שער auch Maß, allein in תנ"ך kommt es nur als Tor und Marktplatz vor. So Kön. II. 7, 1. Daher heißt auch wohl das Zeitwort שעור: zu Markte sitzen, feilbieten, davon Prov. 26, 6 u. 7 ׳אל תלחם את לחם רע עין וגו׳ כי כמו שער בנפשו כן הוא וגו. Wenn der Geizige dich zu Tische ladet, so ist es ihm, als "ob er mit seiner Seele zu Markte sitze", als ob er ein Stück von seinem Leben feilbiete. תאנים שוערים (Jirm. 29, 17) sind "Markthüter", Früchte, die nicht vom Markte kommen, nicht verkäuflich sind, d. h. schlechte Früchte. שערוריה und שערורה in Jirmija und Hosea heißt: Feilheit. Demgemäß hieße hier מאה שערים: hundert Märkte. Es reichte der Ertrag nicht nur für seinen Bedarf aus, sondern er brachte das Hundertfältige gegen gewöhnliche Erträge davon auf den Markt. —

ויברכהו ד׳. So war er zuerst der Gottgesegnete. Indem er den Segen nicht wucherisch aufspeicherte, sondern auf den Markt brachte, kam in dem Hungerjahr sein Segen der allgemeinen Not zu gute, und zuerst erblickte man in ihm nur den von Gott gesegneten Mann.

ויזרע יצחק בארץ ההיא, in accordance with G’d’s instructions “גור בארץ הזאת” (verse 3)

מאה שערים. In accordance with G’d’s promise to Avraham in Genesis 12,2 ואהיה עמך ואברכך, “I will be with you and bless you,” i.e. with material blessings

ויברכהו ה, with money. He sold his crops for cash. According to our sages as quoted by Rashi, the estimate of the size of Yitzchok’s crops given here is to teach us something about tithing properly. [according to Bereshit Rabbah 64,6 the question is why Yitzchok, who must have been aware that blessing does not rest on items which have been measured or weighed, bothered to measure his crop. The answer is that one must not tithe by estimating, but by measuring. If he wanted to tithe correctly, he had to first measure the size of his crop. Ed.] G’d directed the blessing to Yitzchok on account of his concern to tithe correctly, something we also find reflected in Maleachi 3,10 “bring the full tithe into the storehouse and let there be food in My House, and thus put Me to the test-said the Lord of Hosts. I will surely open the floodgates of the sky for you and pour down blessings on you.”

Despite the fact that it is not as esteemed as Eretz Yisrael itself... Rashi is answering the question: Is not Gerar also in Eretz Yisrael, as Rashi explained above (v. 2)?

They had estimated the amount it ought to produce... מאה שערים means מאה שיעורים (a hundred amounts), as they had estimated it (שערה).

Our Sages said, the purpose of this estimate was for tithing. Rashi is answering the question: Why did they measure [the produce after the initial estimate]? It is stated in Bava Metzia 42a that only something hidden from the eye is blessed, not something that is counted and measured! Thus Rashi explains that Yitzchok wanted to give tithes, and one may not give tithes based on a mere estimate (Avos 1:16).

Up to this point, the incidents in Isaac’s life parallel events that occurred in Abraham’s life. The focus now turns to deeds performed by Isaac that were apparently not done by his father. It is likely that Abraham the nomad was occupied mainly with shepherding. In contrast, Isaac, who lived in Gerar, engaged also in agriculture. Isaac sowed in that land and found in that year one hundredfold. He reaped one hundred times what he sowed, a very respectable yield even nowadays. And the explanation for this unusually large crop is that the Lord blessed him.

At this point, the author discusses 12 symbolisms in connection with the moon's behavior, linking these to the twelve tribes of the Jewish people. The list is omitted in the interest of brevity. A different way of looking at the aggadah in Chullin 60 is this: Israel (moon) complained against Esau (sun) that it is impossible for both to wear the crown of spiritual success. The difference in their essence makes that impossible. G-d’s suggestion to the moon then was that the moon give up some of its claim to glory in this world, so as to merit the crown of success in the world to come. G-d’s message was that Jews could not expect to be both spiritually and materially successful in the present world as well as in the world to come. When the moon wanted to know why this was impossible, G-d said in effect, "Go ahead and try." Although a few Jews succeeded, it became clear that whatever measure of success they did attain, was viewed by the world as essentially belonging to the realm of the material world. They were not credited with being different from other gentiles. So G-d told the moon that in that case it must find its satisfaction in the recognition it would obtain in the eyes of the Almighty. Although it is true that the sun too, plays a part in calendar calculation, since the righteous achieve their status by claiming smallness, it behooves the moon to act likewise. Success in this world, though sometimes forthcoming, cannot be guaranteed; but to try for it with any chance of success, one must be prepared to be humble and unassuming. Proof that the Almighty Himself was not totally happy with the need to advise this path, is provided by the fact that He requested the he-goat offering as an act of atonement for having made this demand on the Jewish people. If we consider all the sufferings undergone by the Jewish people despite the fact that they were persuaded by G-d to reduce their claim to the enticements this world has to offer, imagine what greater suffering would have been in store for us had we not voluntarily agreed to this contraction in size. To sum up then, our Parshah has a threefold purpose: 1) To debunk theories about the moon that are idolatrous. 2) To rebut the argument about the accidental nature of the universe. 3) To strengthen Jewish faith in the ultimate fulfilment of our hopes.

They also say, the Patriarchs did not seek another life; and that Isaac only blessed Jacob with temporal goods. In everything, they are manifestly deceiving themselves. As Abraham felt the happiness of the soul well, he despised his life and that of his son Isaac, and all the temporal goods that God had promised him, to merit eternal life. Likewise, Isaac blessed his son Jacob with spiritual goods, and so it was written twice before the material blessing, ויברכהו and he blessed him (Genesis 26:12; 27:27) And although this is not explained so clearly, they were indeed spiritual blessings, and when the temporal blessings begin, it says, ויתן־לך and give you (Genesis 27:28) ויתן־לך האלהים מטל השמים and may God give you the dew of heaven (Genesis 27:28) with a conjunctive (ו) Vav as one following the period (marking the time), from which the ancients infer, those spiritual blessings are paused with that (ו) Vav which is the emphasis of that conjunction. For it is clearly seen how careful Jacob was to be buried with his parents, as was Yosef whose bones were taken from Egypt, all of which is a clear indication of immortality, because if everything ends with the body, such care would be ridiculous. With this, I think we have given this issue enough consideration.

there was great blessing in his crops. (See Bereishis 26:12, “And Yitzchok sowed in the land and received in that year a hundred-fold, and Adonoy blessed him.”)

[Yitzchak] was called his father's heir, and turned away the snares of evil. (He abandoned the company of Avimelech. See Midrash, Bereishis Rabba, 64:2) He cried, he pleaded, sparing no prayer, there was great blessing in his crops. (See Bereishis 26:12, “And Yitzchok sowed in the land and received in that year a hundred-fold, and Adonoy blessed him.”)

“Erecting the Tabernacle” – that is what is written: “Who ascended heavenward and descended? [Who gathered the wind in his fists? Who bound water in a garment? Who established all the ends of the earth? What is his name, and what is his son's name, if you know]?” (Proverbs 30:4). “Who ascended heavenward?” – this is the Holy One blessed be He, in whose regard it is written: “God ascended with acclaim, the Lord…” (Psalms 47:6). “And descended” – “the Lord descended upon Mount Sinai” (Exodus 19:20). “Who gathered the wind?” – “in whose hand is the life of every living being” (Job 12:10). “Who bound [tzarar] water in a garment?” – “He, who amasses [tzorer] water in His clouds” (Job 26:8). “Who established all the ends of the earth?” – “The Lord puts to death and brings to life” (I Samuel 2:6). “What is his name?” His name is Rock, His name is Almighty, His name is Lord of Hosts. “And what is his son’s name, if you know?” “My son, My firstborn, Israel” (Exodus 4:22). Another matter: “Who ascended heavenward?” (Proverbs 30:4) – this is Elijah, in whose regard it is written: “Elijah ascended heavenward in a storm” (II Kings 2:11). “And descended” (Proverbs 30:4) – “[the angel of the Lord spoke to Elijah:] Go down with him; do not fear” (II Kings 1:15). “Who gathered the wind?” (Proverbs 30:4) – “as the Lord, God of Israel, before whom I stand, lives, there shall be neither dew nor rain during these years” (I Kings 17:1). “Who bound [tzarar] water in a garment?” (Proverbs 30:4) – “Elijah took his mantle, [rolled it up, and struck the water]” (II Kings 2:8). “Who established all the ends of the earth?” (Proverbs 30:4) – “Elijah said: See, your son lives” (I Kings 17:23). Another matter: “Who ascended heavenward and descended?” (Proverbs 30:4) – who is it whose prayer ascends heavenward and causes rain to fall, and by his merit wind blows to grow the grass, as it is stated: “Who gathered the wind [in his fists]?” (Proverbs 30:4). It is the one who distributes tithes in his fists; that is “in his fists.” Likewise it says: “Bring all the tithe to the storehouse, and let it be food in My house. Test Me now with this, said the Lord of hosts, if I will not open for you the windows of heaven and pour out an endless [ad beli dai] blessing for you” (Malachi 3:10), until your lips will be worn [yivlu] from saying enough [dai]. From where is it derived that winds are needed for grain? It is as it is written: “My lesson will fall as the rain, [my saying] will flow [like dew, like storm winds on grass, and like raindrops on vegetation]” (Deuteronomy 32:2). “Who bound water in a garment?” (Proverbs 30:4) – one who does not distribute his tithe with his fists, his prayers do not ascend heavenward and do not cause rain to fall; rather, it causes the water to amass in the clouds, and they do not fall to the ground. “Who established all the ends of the earth?” (Proverbs 30:4) – it is just as it says: “The Lord will render the rain of your land dust and dirt” (Deuteronomy 28:24). “What is his name, and what is his son’s name, if you know?” (Proverbs 30:4). “What is his name?” – Abraham separated tithe first, as it is stated: “He gave him a tithe from everything” (Genesis 14:20), and the Holy One blessed be He granted him the heavens and earth. Why did he [Malkitzedek] bless him that God should grant him the heavens and earth? It was for his offspring. “And what is his son’s name?” – this is Isaac, who gave a tithe and was blessed, as it is stated: “Isaac sowed [in that land, and found in that year one hundredfold]” (Genesis 26:12). What is, “and found in that year one hundredfold [me’a she’arim]”? It teaches that he measured them in order to tithe them. “If you know” – likewise, the Holy One blessed be He exhorted Israel that if they tithe their grain, He will bless them with wealth, as it is stated: “You shall tithe [aser te’aser]…” (Deuteronomy 14:22); tithe [aser] so you will become wealthy [shetitasher]. Another matter: “Who ascended heavenward?” (Proverbs 30:4) – this is Moses, in whose regard it is written: “Moses ascended to God” (Exodus 19:3). “And descended” (Proverbs 30:4) – “Moses descended from the mountain to the people” (Exodus 19:14). “Who gathered wind in his fists?” (Proverbs 30:4) – “As I leave the city, I will spread [my hands to the Lord; the thunder will cease and the hail will be no longer]” (Exodus 9:29). “Who bound water in a garment?” (Proverbs 30:4) – “flowing water stood upright like a wall” (Exodus 15:8). “Who established all the ends of the earth?” (Proverbs 30:4) – did Moses establish the ends of the earth? Rather, he established the Tent of Meeting, with which the world was established. Rabbi Yehoshua ben Levi in the name of Rabbi Shimon ben Yoḥai: It is not written here: Erecting a Tabernacle [mishkan], but rather, “erecting the Tabernacle [et hamishkan.]” (The extraneous word et is expounded to include a second Tabernacle.) A second Tabernacle was erected with it that is called a tent, just as the Tabernacle is called the Tent of Meeting, just as it says: “He stretched them like a tent in which to dwell” (Isaiah 40:22). Until the Tabernacle was erected, the world was unsteady. Once the Tabernacle was erected, the world was stabilized. That is why it is stated: “Erecting the Tabernacle [et hamishkan].”

“Take the Levites” – that is what the verse said: “The Lord assesses the righteous, but He hates the wicked and the lover of villainy” (Psalms 11:5). “The Lord assesses the righteous” – the Holy One blessed be He does not elevate a person to a position of authority until he first assesses and examines him. When he passes His ordeal, He elevates him to a position of authority. Likewise, you find regarding Abraham our patriarch. The Holy One blessed be He subjected him to ten ordeals and he passed them. Then He blessed him: “The Lord blessed Abraham with everything” (Genesis 24:1). Likewise, Isaac, He subjected him to the ordeal of Avimelekh, and he passed the ordeal. Then He blessed him, as it is stated: “Isaac sowed in that land and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12). Likewise, Jacob our patriarch, He subjected him to an ordeal with all those travails; with Esau, with Rachel, with Dina, with Joseph, and how he left his father’s house: “For with my staff I crossed this Jordan” (Genesis 32:11). And He blessed him: “God appeared to Jacob again, already upon his arrival from Padan Aram, and He blessed him” (Genesis 35:9). Likewise, Joseph with the wife of Potifera; he was incarcerated for twelve years and became king because he passed his ordeals. That is, “the Lord assesses the righteous.” The tribe of Levi, too, devoted their lives for sanctification of the name of the Holy One blessed be He. When Israel was in Egypt, they rejected the Torah and circumcision, as Ezekiel rebukes them: “So said the Lord God: On the day that I chose Israel, I raised My hand to the descendants of the house of Jacob and made Myself known to them in the land of Egypt” (Ezekiel 20:5). What is ultimately written thereafter? “They defied Me and did not want to heed Me…and I said to pour My fury upon them” (Ezekiel 20:8). What did the Holy One blessed be He do? He brought darkness upon the Egyptians for three days, during which he killed all the wicked of Israel, as it says: “I will purge the rebels and the transgressors against Me from among you” (Ezekiel 20:38). Likewise it says: “The fig tree formed its unripe figs” (Song of Songs 2:13), these are the wicked who were among Israel. “And the vines, budding, emitted fragrance” (Song of Songs 2:13), the survivors who repented were accepted. “Arise, my love, my fair one, and go” (Song of Songs 2:13), as the time of the redemption has arrived. But the tribe of Levi, all of them were righteous, and all of them would perform the Torah, as it is stated: “For they observed Your saying, and Your covenant they upheld” (Deuteronomy 33:9); this is circumcision. Moreover, when Israel crafted the calf, the tribe of Levi did not participate, as it is stated: “Moses stood at the gate of the camp…and all the sons of Levi gathered to him” (Exodus 32:26). When Moses said to them: “Each man, place his sword upon his thigh” (Exodus 32:27), what did they do? They placed it and showed no favor. Likewise, Moses said in his blessing: “Who said of his father and of his mother: I have not seen him” (Deuteronomy 33:9). When the Holy One blessed be He saw that they were all righteous, he subjected them to an ordeal and they passed the ordeal, as it is stated: “Whom you subjected to an ordeal at Masa” (Deuteronomy 33:8). Immediately, He said: “The Levites shall be Mine” (Numbers 8:14), to realize what is stated: “The Lord assesses the righteous” (Psalms 11:5). But the wicked, it is written in their regard: “But He hates the wicked and the lover of villainy” (Psalms 11:5). David said: “Happy is everyone who fears the Lord, who walks in His ways” (Psalms 128:1).

“Avimelekh commanded all the people, saying: Anyone who touches this man or his wife will be put to death” (Genesis 26:11). “Isaac sowed in that land, and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12). “Isaac sowed in that land” – Rabbi Ḥelbo said: “In that land…in that year” – the land was harsh and the year was difficult; had it been favorable, all the more so. “And found in that year one hundredfold” – one hundred kor; (Kor is a measurement of volume which contains more than 200 liters.) “one hundredfold” – one hundred times. (The yield was one hundred times the seeds that he sowed.) “One hundredfold” – it teaches that it produced one hundred times more than they had estimated for it. Is it not so that blessing does not rest upon an item that is weighed, measured, or counted? Why, then, did he measure it? It was due to the tithes.

“Laban said to him: If now I have found favor in your eyes, I have divined, and the Lord has blessed me on your account” (Genesis 30:27). “Laban said to him: If now I have found favor in your eyes, [I have divined]” – I attempted and examined, (“Divined” could not refer to divination, as that is abhorrent in the eyes of God and Jacob. The proper interpretation is that he examined the differences in his household between the pre-Jacob era and since Jacob arrived.) “and the Lord has blessed me on your account.” “He said: Stipulate your wages for me, and I will give them” (Genesis 30:28). “He said: Stipulate your wages for me” – calculate, quantify, and state . “He said to him: You know how I have served you, and how your livestock was with me” (Genesis 30:29). “For the little that you had before me has increased abundantly and the Lord has blessed you on my account and now, when will I, too, provide for my household?” (Genesis 30:30). “He said to him: You know…For the little [me’at] that you had…has increased abundantly” – Rabbi Yehuda said in the name of Rabbi Simon in the name of Rabbi Ḥizkiya: Me’at – seventy heads [of livestock]. Me’at is stated here and me’at is stated elsewhere: “[He went down to Egypt with] few in number [bimtei me’at]” (Deuteronomy 26:5). Just as there it is seventy people, (“All the people of the house of Jacob who came to Egypt were seventy” (Genesis 46:27).) so, too, here, it is seventy heads. “The Lord has blessed you on my account” – everywhere the righteous go, blessing is sent. Isaac descended to Gerar, blessing came on his account, as it is stated: “Isaac planted in that land and found in [that] year…and God blessed him.” (Genesis 26:12). Jacob descended to Laban and blessing came on his account, as it is stated: “The Lord has blessed you on my account.” Joseph descended to Potiphar, blessing came on his account, as it is stated: “The Lord blessed the household of the Egyptian” (Genesis 39:5). “Now, when will I, too, provide for my household?” – Reuben requires a house, Simeon requires a house.

Our Rabbis were taught: During a prosperous year in Israel, a space wherein a S'ah of seed is sown would produce five myriad Khor of grain. In the tilled districts of Z'oan, one measure of seed produced seventy Khor; for we are taught that Rabbi Maier said: "I myself have witnessed in the vale of Beth She'an an instance of one measuse of seed producing seventy Khors." And there is no better land anywhere than the land of Egypt; for it is said (Gen. 13) As the garden of the Lord, like the land of Egypt. And there is no better laud in all Egypt than Zo'an, where several kings resided; as it is written (Is. 30, 4) His princes were in Z'oan!" In all Israel there was no other stony soil than Hebron, for this reason it was devoted for a burying place: and yet Hebron was seven times more prolific than Zo'an, as it is written (Num. 13, 22), Now Hebron was built seven years before Zo'an in Egypt. What does that mean? Shall we assume that it means literally? How is it possible that one should build a house for his smallest son at first? Since it is said (Gen. 10, 6) And the sons of Ham, Cush, Mizriam (Egypt), Phut, and Canaan. It must therefore mean that it was seven times more prolific than Zo'an, This is only in the stony soil of the land of Israel, but in the suitable soil [the increase] is five hundred times. All this applies to a year of average return; but in one of special prosperity it is written (Gen. 26, 12) Then Isaac sewed in that land, and received in the same year a hundred-fold.

“For to the man who is good before Him, He gave wisdom, knowledge, and joy; but to the sinner He gave the task to gather and to amass, to give to one who is good before God. This, too, is vanity and herding wind” (Ecclesiastes 2:26). “For to the man who is good before Him…”: “For to the man who is good before Him” – this is Abraham our patriarch, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Nimrod. And of whom is it stated: “To give to one who is good before God”? This is Abraham, as it is stated: “The Lord blessed Abraham with everything” (Genesis 24:1). Another matter: “For to the man who is good before Him” – this is Isaac, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Avimelekh. And of whom is it stated: “To give to one who is good before God”? This is Isaac, as it is stated: “Isaac sowed in that land [and found in that year a hundredfold; and the Lord blessed him]” (Genesis 26:12). Another matter: “For to the man who is good before Him” – this is Jacob, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Laban. And of whom is it stated: “To give to one who is good before God”? This is Jacob, as it is stated: “Because I saw everything that Laban has done to you” (Genesis 31:12). (The preceding verses described how a large number of Laban’s livestock were diverted to Jacob via divine intervention. See especially Genesis 30:43 and 31:9.) Another matter: “For to the man who is good before Him” – these are the Israelites who were in Egypt, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – these are the Canaanites. Rabbi Levi said: None of them would add even a drop of oil to his beans, and even if his egg would break, he would not taste it, but rather, he would sell it and turn it into money, so that the Israelites would enter the land and find it filled with blessings. (Instead of consuming their resources, the Canaanites would sell them to outsiders and amass treasure, which the Israelites then took possession of when they entered the land.) And of whom is it stated: “To give to one who is good before God”? These are the Israelites, as it is stated: “To these you shall distribute the land” (Numbers 26:53). Another matter: “For to the man who is good before Him” – this is Hezekiah, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Sennacherib. And of whom is it stated: “To give to one who is good before God”? This is Hezekiah, as it is stated: “He was exalted in the eyes of all of the nations” (II Chronicles 32:23). Another matter: “For to the man who is good before Him” – this is Mordekhai, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Haman. And of whom is it stated: “To give to one who is good before God”? This is Mordekhai, as it is stated: “On that day, King Aḥashverosh gave to Queen Esther the house of Haman…[ And the king took off his ring, which he had taken from Haman, and gave it to Mordekhai. And Esther set Mordekhai over the house of Haman]” (Esther 8:1–2).

Another interpretation (of Numb. 8:6): TAKE THE LEVITES. This text is related (to Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. The Holy One does not elevate a person to an office until he tests and examines him. (Tanh. Numb. 3:8; Numb. R. 15:12.) When he withstands his test, he elevates him to the office. And so you find in the case of our father Abraham, when the Holy One tested him with ten temptations, he withstood his trial. Then after that he blessed him. It is so stated (in Gen. 24:1): AND THE LORD BLESSED ABRAHAM IN ALL THINGS. So also in the case of Isaac, when he tested him in the days of Abimelech, he withstood the trial. Then after that he blessed him, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND [ … FOR THE LORD HAD BLESSED HIM]. So also in the case of Jacob, when he tested him by means of all those tribulations with Esau with Dinah, with Joseph, and how he departed from the house of his father and his mother (in Gen. 32:11 [10]): FOR WITH …, he blessed him. It is so stated (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN, [WHEN HE CAME FROM PADDAN-ARAM, AND BLESSED HIM]. So also in the case of Joseph, he tested him with the wife of Potiphar, and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trial. Ergo (in Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One (i.e. for martyrdom), so that the Torah would not be set aside. Now when Israel was in Egypt, they had rejected the Torah and circumcision and all of them had become worshipers of idols as Ezekiel has demonstrated where it is stated (in Ezek. 20:5): AND YOU SHALL SAY UNTO THEM: THUS SAYS THE LORD GOD, IN THE DAY THAT I CHOSE ISRAEL…. Then what is written at the end (in vs. 8)? BUT THEY REBELLED AGAINST ME AND DID NOT COME TO HEARKEN UNTO ME. [INDIVIDUALLY THEY DID NOT CAST AWAY THE ABOMINATIONS OF THEIR EYES NOR DID THEY FORSAKE THE IDOLS OF EGYPT]. What did the Holy One do? He brought darkness upon Egypt for three days, and during those he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36, 38): AS I BROUGHT YOUR ANCESTORS TO JUDGMENT IN THE DESERT OF THE LAND OF EGYPT….] SO WILL I REMOVE FROM YOU . So also it says (in Cant. 2:13): AND THE FIG TREE SHEDS (Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See above vol. 2, p. 62 Tanh. (Buber); Exod. 3:7).) ITS GREEN FIGS…. These are the wicked who are in Israel. (Ibid. cont.:) AND THE VINES IN BLOSSOM GIVE OFF FRAGRANCE. These are the rest who have repented and been accepted. (Ibid. cont.:) ARISE, MY BELOVED, MY FAIR ONE, AND COME AWAY, for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9): FOR THEY OBSERVED YOUR WORD, i.e., the Torah; AND KEPT YOUR COVENANT, i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there as stated (in Exod. 32:26): SO MOSES STOOD UP ON THE GATE OF THE CAMP AND SAID: WHOEVER IS FOR THE LORD COME TO ME. THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM. When Moses said (in vs. 27): EACH [PUT HIS SWORD ON HIS THIGH, they immediately did so. Moreover they did not show partiality. And so Moses blesses them, the one (according Deut. 33:9) WHO SAYS OF HIS FATHER AND MOTHER: I DO NOT CONSIDER THEM …, FOR THEY (the Levites) OBSERVED YOUR WORD AND KEPT YOUR COVENANT. When the Holy One saw that they all were righteous, that he had tested them and they had withstood their trial, as stated (of Levi in Deut. 33:8): WHOM YOU TESTED AT MASSAH, the Holy One immediately said (in Numb. 8:14): AND THE LEVITES SHALL BELONG TO ME to fulfill what is stated (in Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. In the case of the wicked, however, it is written of them (ibid. cont.:) BUT HIS SOUL (i.e. the soul of the Holy One) HATES THE WICKED AND THE LOVER OF INJUSTICE. David said (in Ps. 128:1): BLESSED IS EVERYONE WHO FEARS THE LORD AND WALKS IN HIS WAYS.

Another interpretation: What is the meaning of IN EVERYTHING? By virtue of the tithes. Thus it is stated (in Gen. 14:20): AND HE GAVE HIM A TITHE FROM EVERYTHING. Isaac also [was blessed] by virtue of the tithes. [Thus it is stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND AND REAPED IN THAT YEAR A HUNDREDFOLD, FOR THE LORD HAD BLESSED HIM. He also says (in Gen. 27:33): AND I HAVE EATEN OF EVERYTHING BEFORE YOU CAME AND HAVE BLESSED HIM. Jacob also was blessed by virtue of the tithes.] Thus it is stated (in Gen. 28:22): AND OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. Ergo (in Gen. 21:1): AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING.

(Prov. 6:20:) MY CHILD, KEEP YOUR FATHER's {TORAH} [COMMANDMENTS], . Our earliest ancestors separated out terumot (I.e., the priestly tithes on produce, sometimes called “heave offerings.”) and tithes. (Tanh., Deut. 4:14, cont.; PRK 10:6; see PR 25:3, cont.) Abraham separated out a great terumah, as stated (in Gen. 14:22): I HAVE LIFTED UP MY HAND UNTO THE LORD, GOD MOST HIGH. A lifting up is nothing but a terumah (rt.: RWM), since it is stated (in Numb. 18:26): YOU SHALL LIFT (rt.: RWM) OUT OF IT A TERUMAH OF THE LORD, . Isaac separated out a second tithe, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND AND REAPED IN THAT YEAR A HUNDREDFOLD, . R. Abba bar Kahana said: Is it not true that a blessing does not rest on what is measured, on what is weighed, or on what is counted? So why did he measure them? In order to tithe them. This is what is written (ibid.): FOR THE LORD HAD BLESSED HIM. (See Deut. 14:24, which mentions a blessing in the context of the second tithe; therefore, the blessing of Gen. 26:12 must have been the result of Isaac’s second tithe.) Jacob separated out a first tithe, as stated (in Gen. 28:22): AND OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU.

[(Gen. 37:1:) NOW JACOB DWELT < IN THE LAND >.] This text is related (to I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU [AND TRANSIENTS LIKE ALL OUR ANCESTORS]. So are the righteous. The Holy One had made them the essential thing, but they make themselves subordinate. In the case of Abraham, the Holy One had magnified him, as stated (in Gen. 12:2): I WILL BLESS YOU AND MAGNIFY YOUR NAME. And so (in Gen. 13:17): ARISE, WALK ABOUT THE LAND < THROUGHOUT ITS LENGTH AND BREADTH, FOR I AM GIVING IT TO YOU >. < Yet > he says to the children of Heth (i.e., to the Hittites, in Gen. 23:4): I AM AN ALIEN AND A TRANSIENT AMONG YOU. So also with Isaac, the Holy One magnified him, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND < AND REAPED IN THAT YEAR A HUNDREDFOLD, FOR THE LORD HAD BLESSED HIM >. It also says (in Gen. 26:6): SO ISAAC {SOJOURNED} [DWELT] IN GERAR. And so with Jacob (according to Gen. 36:6): NOW JACOB DWELT IN THE LAND WHERE HIS FATHER HAD SOJOURNED. It is therefore stated (in I Chron. 29:16): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS.

(Numb. 8:6:) “Take the Levites.” This text is related (to Ps. 11:5), “The Lord tests the righteous.” The Holy One, blessed be He, does not elevate a person to an office until He first tests and examines him. (Numb. R. 15:12.) When he withstands his test, He elevates him to the office. And so you find in the case of our father Abraham; when the Holy One, blessed be He, tested him with ten temptations, he withstood his trials. Then after that He blessed him, as stated (in Gen. 24:1), “And the Lord blessed Abraham in all things.” So also in the case of Isaac, when He tested him with the days of Abimelech, he withstood the trial. Then after that He blessed him, as stated (in Gen. 26:12), “So Isaac sowed on that land […] for the Lord had blessed him.” So also in the case of Jacob, when He tested him by means of all those tribulations with Esau, with Rachel, with Dinah, with Joseph, with Simeon, with Benjamin and [with the tribulation of] how he departed from the house of his father and his mother (in Gen. 32:11), “for with [only] my staff did I cross [this Jordan].” Then after that He blessed him. It is so stated (in Gen. 35:9), “Now God appeared unto Jacob again, when he came from Paddan-Aram, and blessed him.” So also in the case of Joseph, He tested him with all of those tribulations, with the wife of Potiphar and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trial. Ergo (in Ps. 11:5), “The Lord tests the righteous.” So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One, blessed be He, (i.e. for martyrdom), so that the Torah would not be set aside. Now when Israel was in Egypt, they had rejected the Torah and circumcision and all of them had become worshipers of idols, as Ezekiel has demonstrated where it is stated (in Ezek. 20:5), “And you shall say unto them, ‘Thus says the Lord God, “In the day that I chose Israel […].”’” Then what is written at the end (in vs. 8)? “But they rebelled against Me and did not come to hearken unto Me; each man did not cast away [the abominations of their eyes nor did they forsake the idols of Egypt].” What did the Holy One, blessed be He, do? He brought darkness upon Egypt for three days, and during those [days] he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36-38), “[As I brought your ancestors to judgment in the desert of the land of Egypt….] So will I remove from you those who rebel and transgress against Me.” So also it says (in Cant. 2:13), “And the fig tree sheds (Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See above vol. 2, p. 62 Tanh. (Buber); Exod. 3:7).) its green figs…,” these are the wicked who are in Israel; (ibid. cont.) “and the vines in blossom give off fragrance,” these are the rest who have repented and been accepted; (ibid. cont.) “arise, my beloved, my fair one, and come away,” for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9), “For they observed Your word,” i.e., the Torah; (ibid. cont.) “and kept Your covenant,” i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there, as stated (in Exod. 32:26), “So Moses stood up on the gate of the camp and said, ‘Whoever is for the Lord come to me,’ and all the Children of Levi gathered unto him.” When Moses said (in vs. 27), “Each [of you] put his sword on his thigh…,” they immediately did so. Moreover they did not show partiality. And so Moses blesses them, [namely (according Deut. 33:9)], “The one who says of his father and mother, ‘I do not consider them’ and his brother….” When the Holy One, blessed be He, saw that they all were righteous, that He had tested them and they had withstood their trial – as stated (of Levi in Deut. 33:8), “[Your faithful one,] whom You tested at Massah” – the Holy One, blessed be He, immediately said (in Numb. 8:14), “And the Levites shall belong to Me,” to fulfill what is stated (in Ps. 11:5), “The Lord tests the righteous.” In the case of the wicked, however, it is written of them (ibid. cont.), “but His soul (i.e. The soul of the Holy One, blessed be He,) hates the wicked and the lover of injustice.” David said (in Ps. 128:1), “Fortunate is everyone who fears the Lord and walks in His ways.”

And he gave unto Moses, when he had made an end of speaking (Exod. 31:18). R. Tanhuma began the discussion with the verse: Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face (Dan. 9:7). R. Nehemiah declared: Even though we believe that we have acted righteously before You, if we examine our actions we are abashed. There is no time at which we may come before You with confidence except when we bring our offerings to Your house, as it is said: When thou hast made an end of tithing all the tithes of thine increase (Deut. 26:2). This entire subject is explained in the section Look forth from Thy holy habitation … and bless Thy people Israel (Deut. 26:15).

R. Simeon explained: A king never stands in his field while it is being sowed or plowed or hoed, he does so only while the grain is being stacked. Abraham hoed, as it is said: Arise, walk through the land (ibid. 13:17), and Isaac sowed, as it is said: And Isaac sowed in the land (ibid. 26:12). The King did not stand beside anyone until Jacob came, for he stacked the first fruits, as it is said: Israel is the Lord’s hallowed portion, and the first fruits of the increase (Jer. 2:3). Then the Holy One, blessed be He, stood beside him (Gen. 28:13). Therefore, Happy is he whose help is the God of Jacob, whose hope is in the Lord his God (Ps. 146:5). Resh Lakish declared: Whose hope is in the Lord his God refers to Joseph, who was the hope of the world while dwelling in Egypt. The Holy One, blessed be He, revealed to Jacob that his hope was in Egypt, as it is said: Now Jacob saw that there was hope in Egypt (reading sever, “hope,” for shever, “grain”).

Another explanation (of Deut. 14:22), “You shall tithe, tithe.” This is related to the verse (in Is. 24:5), “And the earth was distorted under its inhabitants, because they transgressed Torahs; (Torot. Such a literal translation is required by the midrash. In the biblical context the word denotes something more general, such as teachings.) they violated a statute; [they broke an eternal covenant].” R. Isaac said, “You have already been false to it, and [so] it is distorted for you. It [may] show you standing grain, but it does not show you a shock of sheaves. It [may] show you [a shock of sheaves, but it does not show you a threshing floor]. It [may] show you a threshing floor, but it does not show you a winnowed heap. Why [not]? (Ibid.:) ‘Because they transgressed Torahs; they violated statutes,’ in that they did transgress two Torahs, the written Torah and the oral Torah; (ibid.) ‘they violated a statute,’ the statute of tithes; (ibid.) ‘they broke an eternal covenant,’ an ancestral covenant.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.” (Prov. 6:20:) “My child, keep your father's commandments, [and do not forsake the Torah of your mother].” R. Huna said, “Our earliest ancestors separated out terumot and tithes.” Abraham separated out the great terumah, as stated (in Gen. 14:22), “[Then Abram said unto the king of Sodom,] ‘I have lifted up my hand unto the Lord, God most high.’” A lifting up is nothing but a terumah (rt.: rwm), as you say (in Numb. 18:26), “[Now you shall speak unto the Levites and say unto them, ‘When you receive tithes from the Children of Israel, the tithe that I have given you as your portion,] you shall lift (rt.: rwm) out of it a terumah of the Lord, [a tithe from the tithe].’” Isaac separated out the second tithe, as stated (in Gen. 26:12), “So Isaac sowed on that land and reaped in that year a hundredfold, [for the Lord had blessed him]”; R. Eiba bar Kahana said, “Is it not true that a blessing does not rest on what is measured, on what is weighed, or on what is counted? So why did he measure them? In order to tithe them. This is what is written (ibid.), ‘for the Lord had blessed him.’” (See Deut. 14:24, which mentions a blessing in the context of the second tithe; therefore, perhaps the blessing of Gen. 26:12 would have been the result of Isaac’s second tithe.) Jacob separated out the first tithe, as stated (in Gen. 28:22), “and of all that You give me, I will surely set aside a tithe for You.” A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him, “Do you not say that indeed your ancestor Jacob is truthful?” He said [back] to him, “Yes, as it is written (in Micah 7:20), ‘You give truthfulness to Jacob.’” [The Cuthean] said to him, “He separated out the tribe of Levi [as a tithe] for the tribes, [i.e.,] one out of ten. Should he not have separated out [a tithe] from two more [tribes]?” R. Meir said to him, “You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5), ‘Ephraim and Manasseh shall be mine like Reuben and Simeon.’” He said to him, “So here you are supporting me. You have added flour. Have you added water?” He said to him, “Do you not admit that there are four matriarchs that had four first-borns? Take away from [the fourteen] the four firstborn (of Jacob's four wives), since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something [else that is] holy.” He said to him, ‘It is good for your people that you are among them.” Hence it is written (Prov. 6:20), “and do not forsake the Torah of your mother (immekha),” [i.e.,] your people (ummatekha). That is what David said (in Ps. 40:9), “To carry out Your will, my God, is my desire, [for Your Torah is within my belly].” R. Aha bar Ulla said, “Is there Torah within the belly? And is it not so written (in Jer. 31:33), ‘and upon their heart (not their belly) I will write it?’ It is simply that David said, ‘May [a curse] come upon me, if something goes down into my belly, except when it is tithed.’ This is what is written (in I Chron. 27:25), ‘And over the treasuries of the king was Azmaveth ben Adiel; and over the treasuries in the country in the cities, in the villages, and in the towers was Jonathan ben Uzziah.’” (In other words, David was concerned enough about tithes to appoint overseers.) For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

And it came to pass, that when Isaac was old (Gen. 27:1). Scripture states elsewhere in reference to this verse: Instead of thy fathers shall be thy sons, whom thou shalt make princes in all the land (Ps. 45:17). R. Eliezer the son of R. Yosé the Galilean maintained: The descendants born to every Israelite in the future will be as numerous as those who departed from Egypt, as it is said: Instead of thy fathers shall be thy sons. This verse refers to our patriarchs Isaac and Abraham. Abraham was blessed, as it is said: And the Lord blessed Abraham with everything (Gen. 24:1), and Isaac was likewise blessed, as is written: And the Lord blessed him (ibid. 26:12). Abraham begot both a righteous and a wicked son, Isaac and Ishmael; and Isaac begot both a righteous and a wicked son, Jacob and Esau. Abraham’s wife was barren (at first), and Isaac’s wife was also barren (at first).

ELISHA AND THE SHUNAMMITE WOMAN "AND Isaac sowed in that land" (Gen. 26 12). Rabbi Eliezer said: Did Isaac sow the seed of corn? Heaven forbid ! But he took all his wealth, and sowed it in charity to the needy, as it is said, "Sow to yourselves in righteousness, reap according to love" (Hos. 10:12). Everything which he tithed, the Holy One, blessed be He, sent him (in return) one hundred times (the value) in different kinds of blessings, as it is said, "And he found in the same year an hundredfold: and the Lord blessed him" (Gen. 26:12).

And thus do you find, that wherever the righteous go, blessing comes in their wake. Israel went down to Gerar — blessing came to Gerar, viz. (Bereshith 26:12) "And Israel sowed in that land, etc." Jacob went down to Lavan — blessing came down in his wake, viz. (Ibid. 30:27) "I have found through divination that the L-rd has blessed me for your sake." Joseph went down to Potifera — blessing came in his wake, viz. (Ibid. 39:5) "and the L-rd blessed the house of the Egyptian for Joseph's sake." Jacob went down to Pharaoh — blessing came down for his sake, viz. (Ibid. 47:10) "And Jacob blessed Pharaoh." In what way did he bless him? In that years of famine were withheld from him. And after the death of Jacob they returned, as it is written (Ibid. 50:21) "And now, do not fear, I (Joseph) will feed you and your little ones," and (Ibid. 45;11) "And I will feed you there." Just as "feeding" there was in the (projected) years of famine, so, the "feeding" here (50:21) was in the years of famine, (the famine having returned with Jacob's death). These are the words of R. Yossi.

(Devarim 1:8) "which the L-rd swore to your fathers": Why need it be mentioned (in addition to this) "to Abraham, to Isaac, and to Jacob"? (To stress that) each one was worthy of this in himself. An analogy: A king gives his servant one field as a gift, as it is. The servant goes and improves it, not leaving it as it is, but planting a vineyard and bequeaths it to his son — who does not leave it as it is, but improves it and bequeaths it to his son — who does not leave it as it is, but improves it. Thus, when the Holy One Blessed be He gave the land to our father Abraham, He gave it to him only as it was, viz. (Bereshith 13:17) "Arise, walk in the land in its length and its breadth, for to you shall I give it." Abraham arose and improved it, viz. (Ibid. 21:33) "And he planted a fruit grove in Beersheva." Isaac arose and improved it, viz. (Ibid. 26:12) "And Isaac sowed in that land and he found in that year a hundredfold." Jacob arose and improved it, viz. (Ibid. 33:19) "And he bought the part of the field where he had pitched his tent." If so, why need "to your fathers" be written? If in respect to the oath to the fathers, this is already written. This refers to the covenant with the tribes, viz. (Habakkuk 3:9) "the oaths to the tribes, an enduring word."

On Genesis 26,12: ויזרע יצחק בארץ ההיא וימצא בשנה ההיא מאה שערים, ויברכהו ה', Bereshit Rabbah 64,6 comments and Rashi quotes that the meaning of מאה שערים is one hundred times what was reasonably to be expected. Rashi adds: "our sages say that this estimate was necessary in order to determine the amount of tithes to be given from that harvest."

והנה ה' נצב עליו; we do not find that either Avraham or Yitzchok had been granted such a vision of Hashem. On this verse Rabbi Simmon comments that it is not the custom for a king to personally supervise the plowing of his field or its being sowed with seed. He does not do so until the corn has been harvested. Avraham had been told by G–d to move to the land of Canaan (Genesis 12,1); of Yitzchok we have been told that he sowed seed in the land of the Philistines (Genesis 26,12). Now that the time had arrived for G–d to “harvest” what He had planted, Yaakov was made aware of this. Compare: Jeremiah, 2,3: קרש ישראל לה', ראשית תבואתה, “Israel was holy for the Lord, the first of His harvest.” (Tanchuma, parshat Miketz, section 5)

A Midrashic approach to the words: “it was on the eighth day” (based on Tanchuma Shemini 2) David says in Psalms 75,5: אמרתי להוללים אל תהולו, “I said to the frivolous men: ‘do not be frivolous!’” Instead of reading אל תהולו, read אל תחולו, “do not break out in dance.” The reason is that true joy does not linger with man in this world but only in the world to come. Many people who rejoice and are happy today may find that on the morrow they have no such cause for happiness and exuberance. This is why Solomon, [using the same expression as David, מהולל, Ed.] said: (Kohelet 2,2) לשחוק אמרתי מהולל, “of revelry I said: ‘it is mad!’” If you require proof of the truth of both statements take a look at what happened at the creation. When G’d completed His handiwork at the end of 6 days and He reviewed it (Genesis 1,31) He was very pleased as we know from Psalms 104,31: “may the glory of the Lord endure forever, may the Lord rejoice in His works!” In the verse from Genesis we are told that “G’d looked at His entire handiwork and behold, it was very good!” Only a few chapters later (Genesis 6,6) the Torah reports וינחם ה' כי עשה את האדם בארץ ויתעצב אל לבו, “Hashem had to comfort Himself that He had made man on earth, and it caused Him sadness in His heart.” Keeping this verse in mind, Assaph said in Psalms 75,5 not to indulge in frivolous merriment. If even G’d’s joy did not endure, how much less is the chance that man’s joy on earth will endure! Avraham progressed in his life and became exceedingly great and wealthy killing the most powerful kings on earth in the process. In his old age G’d gave him a son from Sarah. His joy was unbounded. A few years later G’d commanded him to take his son and to offer him up as a sacrifice. Even after having mastered that trial and being commended by G’d (Genesis 22,16-17), he went back from Moriah and had to bury his beloved wife Sarah. His joy had been short-lived. He even had trouble being given a suitable plot where to bury Sarah. In the end, he was literally fleeced, having to pay an astronomical sum of 400 shekel for a hole in the ground. Yitzchak who enjoyed phenomenal success in Gerar, seeing his investment returned one hundred-fold, (Genesis 26,12) faced expulsion shortly thereafter as the Philistines became jealous of his wealth. His joy had been very short-lived. After Avimelech realized that he had wronged him and apologized and made a treaty with him (Genesis 26,28) and he surely thought that “he had it made,” we read that his eyesight failed him and that he almost made a fatal error bestowing the blessing on a son whom he had considered worthy but who in the event had been unworthy all along. His joy had proven to be short-lived. If a Yitzchak who had been a living example of what it means to be a “total-offering, i.e. burnt-offering,” was not allowed permanent joy on earth, i.e. the fruits of his total dedication to G’d’s command, how much less may we ordinary mortals expect joy on earth to be enduring. Yaakov experienced great joy when he had the dream with the ladder, seeing angels ascending and descending, a promise from G’d that He would be with him, etc. (Genesis 28, 12-13). Not long afterwards he experienced a whole string of misfortunes, beginning with being tricked out of his chosen wife Rachel, the rape of Dinah, and concluding with the disappearance of Joseph. If Yaakov the righteous, of whom G’d had said that He would boast of such a man (Isaiah 49,3), could not hold on to his joy in this life, what can we lesser individuals expect in the way of enduring joy on earth? Joshua experienced great joy in his time, he settled the Jewish people on their land, killed 31 Kings, was promised by G’d that no one would rise against him successfully, and enjoyed unchallenged authority by his people (compare Joshua 1,18) but died without leaving behind any children. Surely, this must have dimmed his joy on earth. If this was his lot, how much less joy can the righteous in our time expect to enjoy while on earth! The High Priest Eli who did have sons had to experience the loss of the Holy Ark, the curse on his children who had disgraced him. When he died at a ripe old age the immediate cause of his death was the news that both his sons had been killed in battle (compare Samuel I 1,9; 1,10). If this happened to a righteous person such as the High Priest Eli, what sort of joy can there be in store in this world for the wicked? Consider the fact that on this day, Elisheva, daughter of Aminadav experienced greater joy than any man or woman before her. She saw her husband begin his career as High Priest; Her brother-in-law, Moses, became king of Israel. Two of her sons became deputy High Priests. Her brother Nachshon became the first of the princes to be honoured with bringing the sacrifices by laymen. Even she did not long remain in such a blissful state of joy seeing that two of her sons, Nadav and Avihu, died on the very same day at the hands of G’d. Considering all these examples we need not be surprised at Solomon’s warning not to be frivolous, not to dance with joy, as such joy is apt to be all too brief.

AND HE KEPT MY CHARGE. Rashi comments: “As a reward that Abraham hearkened to My voice when I tested him. And he kept My charge — these are the precautionary decrees instituted by the Sages, which are intended to make us avoid the violation of Biblical laws, such as Second Degrees of forbidden marriages and certain prohibited acts on the Sabbath. My commandments — these are precepts which, had they not been written in the Torah, were requisite to have been written, such as robbery and murder. My statutes — these are matters against which the evil inclination and the heathen nations argue, such as the prohibitions against eating the swine and the wearing of garments woven of wool and linen, there being no apparent rationale for them except that they are decrees of the King imposed on His subjects. And My laws — the plural is intended to include, [besides the Written Law], the Oral Law as well as those rules given to Moses from Sinai.” [Thus far the words of Rashi.] Now if so, all this interpretation is posited on the opinion that Abraham fulfilled and observed the Torah before it was given on Sinai. This is indeed what the Sages of the Midrash said in connection with the verse, And Joseph gave them ‘agaloth’ (wagons), (Ibid., 45:21. The word agaloth (wagons) may also mean “heifers,” thus suggesting that as a mark of identification to his father, Joseph gave his brothers a reference to the law of the Heifer (Deuteronomy 21:6) which he studied with his father just before he became separated from him. The Midrash referred to is in Bereshith Rabbah 95:2.) thereby indicating to his father that when he left him they were studying the section dealing with Eglah Arufah. (See Deuteronomy 21:1-9.) Thus Joseph occupied himself with Torah just as his fathers did. Though the Torah had not yet been given, it is still written of Abraham, And he kept My charge, My commandments, My statutes, and My laws. (Thus far the Midrash in Bereshith Rabbah, 95:2.) There the Sages also said (Bereshith Rabbah, ibid.) that Abraham observed the details of the Torah, which he taught to his children, etc. (To his children, as it is said, For I know him that he will command his children and his household after him, etc. (Above, 18:19.) Bereshith Rabbah, ibid.) The question presents itself: If it be the case [that the laws of the Torah were observed by our ancestors before the Torah was given on Sinai], how did Jacob erect a pillar (Further, 28:18. This is forbidden in Deuteronomy 16:22.) and marry two sisters in their lifetime, (Forbidden in Leviticus 18:18.) and, in the opinion of our Rabbis, four sisters. (According to Bereshith Rabbah 74:11, Bilhah and Zilpah were also daughters of Laban. Thus Jacob married four sisters: Leah, Rachel, Bilhah and Zilpah.) Also, Amram [Moses’ father] married his aunt, (Exodus 6:20.) and Moses our teacher erected twelve pillars. (Ibid., 24:4.) How then was it possible that they should be permissive in matters of Torah which Abraham their ancestor had prohibited on himself, and for which G-d appointed him reward, when he [Abraham] was wont to command his children and his household after him (Above, 18:19.) to walk in His ways? In the case of Jacob the Sages taught that he observed the Sabbath and established borders for Sabbath distances. (Bereshith Rabbah 79:7.) In this matter of the Sabbath it is possible though that Jacob observed it because it is equal in importance to the entire Torah since it testifies to the act of Creation. Perhaps then we should say that My charge refers to the Second Degree of marriages which were forbidden to the Sons of Noah; (See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148.) My commandments applies to robbery and murder; My statutes refers to the laws against eating a limb torn off from a live animal, as well as breeding mixed kinds of cattle or grafting together different species of trees; and My laws refer to civil statutes and the prohibitions against idol worship. The Sons of Noah were commanded concerning all of these matters, and Abraham observed and fulfilled the Will of his Creator, observing even the details and the strictures of their commandments, even as the Sages mentioned: “The tractate of idolatry of our father Abraham contained four hundred chapters.” (Abodah Zarah 14b.) They further expounded [on the verse referring to Isaac, which says], And he found in that year a hundredfold, (Further, Verse 12.) that he measured the produce for the purpose of tithing, (Bereshith Rabbah 64:6.) since the patriarchs were the generous ones of the peoples, (Psalms 47:10.) giving tithes to the poor or the priests of G-d, such as Shem and Eber and their disciples, just as it is said, And he was a priest of the most high G-d. (Above, 14:18. Reference is to Melchizedek, whom tradition identifies as Shem, the son of Noah. See Ramban, ibid.) Now it appears to me from a study of the opinions of our Rabbis that Abraham our father learned the entire Torah by Ruach Hakodesh (See Note 90.) and occupied himself with its study and the reason for its commandments and its secrets, and he observed it in its entirety as “one who is not commanded but nevertheless observes it.” (The concept of “one who is not commanded but observes” is found in the Talmud (Kiddushin 31 a). His reward is less than that of “one who is commanded and observes.” (Ibid.) The reason for it, as explained in Tosafoth, is that he who is commanded to do a certain mitzvah (commandment) is under tension lest he might not properly fulfill it, while he who is not commanded therein has no responsibility in the matter and may leave it at his will. Consequently, his reward is less.) Furthermore, his observance of the Torah applied only in the Land of Israel, whereas Jacob married two sisters only when outside the Land, (See Leviticus 18:25 where Ramban extends the explanation further by saying that the reason Rachel died as they entered the Land of Israel (35:16-19) was that she was the sister whom Jacob married last.) and similarly with Amram who married his aunt. For the Commandments are the ordinance of the G-d of the land, (II Kings 17:26.) even though we have been charged with personal duties in all places. Our Rabbis have already alluded to this secret, and I will yet call your attention to it with the help of G-d. (See Ramban on Leviticus 18:25.) And the matter of the erection of the pillar [by Jacob and Moses referred to above] was a commandment that was innovated at a certain time, as the Sages expounded from the verse, “Neither shalt thou set up a pillar which the Eternal thy G-d hateth, (Deuteronomy 16:22.) He hated it although it was pleasing to Him in the days of the ancestors.” (Ibid., Sifre. The reason for the change being that the Canaanites afterward had made it an ordinance of idol worship.) And with respect to Joseph concerning whom the Sages expounded that he observed the Sabbath even in Egypt, (Bereshith Rabbah 92:4.) it was because it is equal in importance to all the commandments, constituting, as it does, a testimony to Creatio ex nihilo. (In Hebrew, chiddush (new), thus implying that G-d created a new world out of an absolute void.) Therefore Joseph would do so in order to teach his children faith in the Creation of the world, to remove from their hearts the false doctrine of idolatry and the opinion of the Egyptians. This then is the intent [of the Sages when speaking of the patriarchs and their children observing the Torah]. In accordance with the literal meaning of Scripture, you may say that My charge means faith in the Deity, implying that Abraham believed in the unique Divine Name and kept vigilant guard over it in his heart, differing thereby with the worshippers of idols, and calling by the name of the Eternal to bring many to His worship. My commandments refers to all that G-d commanded Abraham: Go out of thy land, (Above, 12:1.) the bringing of his son as a burnt-offering, and the expulsion of the maid-servant and her son. (Ibid., 21:12.) My statutes refers to walking in the paths of G-d by being gracious and merciful, doing righteousness and judgment, (See Maimonides, “The Commandments,” Vol. I, pp. 11-12 Soncino edit. Positive Commandment 8.) and commanding his children and his household concerning them. (Above, 18:19.) And My Laws refers to the circumcision of Abraham himself and his sons and his servants, as well as all Commandments of the Sons of Noah (See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148.) which constitute their Law.

“Isaac sowed in that land and reaped a hundredfold” [26:12]. Isaac sowed the same field and had a hundred measures of grain. Rashi asks a question. How is it appropriate that one counted the blessing? It is not like counting something or measuring it. The explanation is that it was counted because they wanted to give a tithe and they counted it to know how much to tithe. From the merit that one gave a tithe, the blessing came that from one measure came a hundred measures. (Rashi, Genesis, 26:12.)

[190] Abraham too “plants an acre”  and adopts the hundred in measuring out the plot (Gen. 21:33), and Isaac “finds barley a hundredfold” (Gen. 26:12); and Moses in building the court of the tabernacle takes a hundred cubits in measuring out the distance from east to west (Ex. 27:9).

[268] In this same year, too, is “the hundredfold crop of barley found” (Gen. 26:12) by him who sows the gifts of God to produce an increase of blessings, and thereby increases to the uttermost the number of those who shall deservedly partake of it. But note that the sower generally reaps.

Rebbi Aqiba explained: “Elihu Ben Barakhel the Buzite from the family Ram got angry. (Job32:2.) ” Elihu that is Bileam. Ben Barakhel, who came to curse Israel but blessed them. The Buzite (From the root בוז “to insult, to degrade”.) , whose prophecy was degraded, “who falls down open-eyed. (Num. 24:4.) ” From the family Ram, “from Aram did Balaq lead me (Num. 23:7.) .” Rebbi Eleazar ben Azariah said to him, if he is he, then the Omnipresent already covered it up. If he is not he, in the future [world] he will argue with you. But Elihu that is Isaac. Ben Barakhel, the son whom God blessed, as it was said: “The Eternal had blessed him (Gen. 26:12. In the Babli, Baba Batra15b, the consensus it that Elihu was Jewish; cf. Tosaphot s. v. אליהוא. Some commentators note that Gen.25:11 would have been a better quote since it mentions Isaac’s status as son and uses the term Elohim, contained in the name, and not YHWH, as in Gen.26:12.) ”. The Buzite (From the root בוז “to insult, to degrade”.) , who degraded all temples of foreign worship at the moment he was bound on the altar. From the family Ram, the son of Abram.

And this applies only to a year when Eretz Yisrael is not blessed. However, with regard to a year when it was blessed, it is written: “And Isaac sowed in that land, and found in the same year a hundredfold” (Genesis 26:12). Isaac’s field produced one hundred times the normal yield, which according to the above calculations is fifty thousand kor, as stated in the baraita.

Yitzchok planted in that land, and in that year he reaped a hundred fold [more than that which they estimated], for Adonoy had blessed him.

And Izhak sowed unto righteousness in that land, and found in that year a hundred for one, according to his measure. And the Lord blessed him,

Rebbi Dostai Bar Yanai says in the name of Rebbi Meir, ‘It says [in the Torah] regarding Yitzchak “… and I will bless you and I will make your seed abundant for the sake of Avraham, My servant.” (Genesis 26:24) Yitzchak expounded and said, “A blessing only settles [on a person] through physical deeds.” [Then] he got up and he planted [seeds in the field], as it says, “And Yitzchak planted in that land, and he founded in that year Mea Shearim (literally: One Hundred Gates), and Hashem blessed him.” (Genesis 26:12) One hundred [is referring to] types [of seeds that Yitzchak planted. In that case why does the verse say] Mea Shearim (i.e. One Hundred Gates and not One Hundred Types of Seeds)? [Because the word Shearim is not referring to gates, but rather to measurements,] that they (i.e. Yitzchak’s workers) measured a hundred times [more than they planted]. It comes out [that] for every one [seed that they planted, they received back] a hundred [units of crops] according to what they measured.

As long as Abraham was alive, there was plenty, as it is said (Gen. 24:1), "And God had blessed Abraham in everything." Once Abraham died, "There was a famine in the land" (Gen. 26:1). Isaac came and [again] there was plenty, as it says (Gen 26:12), "Isaac sowed in that land [and reaped in that year a hundred measures]." As long as Abraham was alive, the wells were filled with water, [but] once Abraham died what does it say, but (Gen. 26:15), "And all the wells which had been dug [by the servants of his (i.e., Isaac's) father in the days of Abraham his father, the Philistines stopped up and filled with earth]." They said, since they are no longer filled with water, they will be a hazard should we stumble into them, and thus they filled them up. Isaac came and [again] the wells were filled with water, as it is said (Gen. 26:18-19), "And Isaac again dug up the wells of water, etc." and "[Isaac's] servants [also] dug, etc."

As long as Isaac was alive, the seeds were blessed, as it is said (Gen. 26:12), "And Isaac sowed in that land [and reaped in that year a hundred measures; thus did God bless him]." Before Jacob descended to Aram of Two-Rivers (Gen. 24:10), the house of Laban the Aramean was not blessed, as it says (Gen. 30:30), "For you had few before me, and they have since burst out into a multitude, and God has blessed you at my [every] step." And it says (Gen. 30:27), "[Laban said] ... I have become wealthy, and God has blessed me on account of you." Before Joseph descended to Egypt, the house of Potiphar was not blessed. Once he descended, what does it say, but (Gen. 39:5), "And God blessed the house of the Egyptian because of Joseph." Before Jacob descended to Egypt [after Joseph sent for him], there was famine, as it says (Gen. 45:6), "For it is two years now that the famine has been in the midst of the land, etc." Once he descended, what does it say, but (Gen. 50:31), "And now, do not fear, for I will sustain you and your little children, etc." It says here "sustain," and it says there (Gen. 45:11) "sustain," just as "sustain" over there is in reference to the famine, so too "sustain" over here is in reference to the famine. As long as Joseph and the tribes (i.e., his brothers) were alive, Israel comported itself with grandeur and honor, as it is said (Ex. 1:7), "And the Children of Israel bore fruit and swarmed, etc." Once he died, what does it say, but (Ex. 1:6-9), "And Joseph died[, and all his brothers, and all that generation]," "And a new king arose [over Egypt]," "And he said to his people, [Here this people ... is greater and mightier [in number] than we]," "Come now, let us use our wits against it, etc."

‎Genesis 18,13. “the Lord said to Avraham: ‘why did Sarah laugh ‎and say…that I am too old?” Our sages in Yevamot 65 ‎point out that in this case G’d, i.e. His angels, deliberately ‎misquoted what Sarah had said, by quoting her as describing ‎herself too old to bear a child, whereas actually, she had ‎described her husband as being too old. The Talmud uses this ‎example to teach that a “white lie” is justified when it serves the ‎purpose of preserving harmonious relations between husband ‎and wife. It is difficult to understand this example as ‎Avraham himself had described himself as being too old to sire a ‎child, when he said: ‎הלבן מאה שנה יולד‎, “is a 100 year old man ‎going to have child born for him?” (Genesis 17,17) Why would it ‎bother him if his wife would merely confirm what he himself had ‎already said? We may have to understand what Sarah said as ‎being slightly different from what is commonly perceived. Sarah’s ‎reaction to the angel’s prophecy [at a time when she was not ‎even aware that he was an angel. Ed.] had referred to the miracle ‎she had just experienced, i.e. ‎אחרי בלותי היתה לי עדנה‎, “after I ‎have stopped having the periods of women, I have suddenly ‎been rejuvenated!” Her comment about her husband’s old age ‎simply meant that as long as she had not observed a similar ‎process of rejuvenation in her husband, how would her own ‎rejuvenation alone contribute to the fulfillment of the prophecy? ‎She may also have meant to imply that if G’d had wanted her to ‎bear a child, why had He waited until after she had become too ‎old for this to happen unless He performed a miracle?‎ The subject has been discussed in Yevamot 64 where one ‎answer is that G’d is so anxious for the tzaddikim to pray ‎to Him, that He will wait and delay His timetable, in order to be ‎able to give credit to the tzaddikim who have turned to ‎Him in supplication.‎ Sarah being an extremely humble person, never considered ‎herself as being on the level of a tzadeket, a righteous ‎woman, so that it never occurred to her that almighty G’d would ‎feel in need of her prayers of supplication. On the other hand, she ‎was not entitled to think that her outstandingly righteous ‎husband had not seen fit to pray for children, so that when she ‎referred to him as “old,” she meant that in spite of his prayers he ‎had not been granted children, and that by now it was too late for ‎this. If her real words had been reported to Avraham, this would ‎have caused him anguish, so that the Torah, (G’d, i.e. His angel) ‎decided to substitute the word ‎אני‎ for ‎אדוני‎. A person’s humility ‎must not be carried to the extent that he is humble on someone ‎else’s account. This is the reverse of ‘humility,’ and borders on ‎arrogance.‎

AND GREW. Ve-gadel (and grew) is a perfect. (The word grew is written twice in the second part of the sentence. The first time it is written gadel, the second time gadal. Hence I.E. points out that both are perfects and mean the same. I.E.’s comment is pertinent because gadel can also be a participle (Krinsky, Weiser).)

The man prospered. Scripture attributes this prosperity to Yitzchok’s own merit rather than to the bounty of the land. He continued to prosper. He never suffered a setback, which demonstrated that his prosperity was not by chance. Until he became very great. If his prosperity had been the result of favorable circumstances it would have reached a limit and then been followed by a downturn.

ויגדל, in material wealth and all types of possessions.

הלוך וגדל the word הלוך is an infinitive mode of the verb, whereas the word גדל is an adjective or also an infinitive.. We encounter a parallel construction in Exodus 12,9 ובשל מבושל. The meaning of the phrase is that Yitzchok’s wealth kept on increasing and he kept on becoming a man of great substance until he had reached a point where he could be described as גדול מאד, “very great.”

כי גדל מאד UNTIL HE BECAME VERY GREAT — so that people used to say, “Rather the dung of Isaac’s mules than all Abimelech’s gold and silver’’(Genesis Rabbah 64:7).

ויגדל האיש, nicht ויגדל, auch nicht ויגדל יצחק, sondern ויגדל האיש es ist dies ganz aus der Anschauung der Philister gesprochen: es ward ihnen der Mann zu groß und dadurch nicht nur ihr Neid, sondern auch ihre Eifersucht erregt. Ganz ebenso bei Jakob in Beziehung zu Labans Söhnen: ויפרץ האיש. (Bereschit 30, 43).

So that people would say: Rather the dung of Yitzchok’s mules... Otherwise why does it say, “Until he became very great”? [The next verse details his wealth! Perforce,] it comes to tell us the extent [of his blessing]. Thus Rashi mentions mules, since mules [ordinarily] have no blessing at all, as Rashi explained in Devarim 15:14.

The man grew wealthy, and continued to grow until he became very wealthy. Since Isaac grew more crops than he required, he sold the surplus and became wealthy as a result.

“He grew richer and richer until he was very wealthy” [26:13]. Isaac was so rich that it was said that the manure of his mules was worth more money every year than the gold and silver of Abimelech. (Rashi, Genesis, 26:13.) One asks a question. Why did the people say that the manure from his mules and not from other animals? The explanation is that this was a novelty. No blessing came from mules, but from the mules of Isaac a blessing came to Isaac, more than the silver of Abimelech. (Devek Tov, Genesis, 26:13, note 6.)

Chapter 33 Writings: [1] "Blessed is the man who fears the Lord" (Psalm 112:1). This means that in the end, everything will be heard by God: "Fear God and keep His commandments, for this is the whole duty of man" (Ecclesiastes 12:13). How does one ultimately succeed? Nothing is more beloved than one who fears the Almighty, as it is written, "In the end, everything will be heard," etc. In the custom of the world, one person says to his friend, "I am rich and have plenty of wheat, oil, and wine." His friends tell him, "You have everything, where will you put it? If you have no storage, you have nothing." Similarly, one who is rich and wise in knowledge, but does not have fear of sin, has nothing, as it is written, "In the end, everything will be heard," etc. For this reason, David said, "Blessed is the man who fears the Lord." This refers to Abraham, as it is written, "Now I know that you fear God" (Genesis 22:12). "He delights greatly in His commandments" (Psalm 112:1). This refers to Abraham, as it is written, "Because Abraham obeyed Me and kept My charge, My commandments, My statutes, and My laws" (Genesis 26:5). "His descendants will be mighty on earth" (Psalm 112:2). This refers to Isaac, as it is written, "In Isaac shall thy seed be called" (Genesis 21:12). What is written afterwards? "And the man waxed great, and went forward, and grew until he became very great" (Genesis 26:13). "The generation of the upright will be blessed" (Psalm 112:2). And Abraham was old and well-stricken in age; and the Lord had blessed Abraham in all things" (Genesis 24:1). Similarly, God blessed Isaac after Abraham's death, as it is written, "And after the death of Abraham, God blessed Isaac his son" (Genesis 25:11). Therefore it is said, "The generation of the upright will be blessed."

Chapter 40: Torah [1] And it came to pass, that when Isaac was old (Genesis 27:1). Twenty generations passed until Abraham, in which old age is not mentioned except for him, as it says, "Now Abraham was old" (Genesis 24:1). And Isaac also stood [before God] and it came to pass, that when Isaac was old (Genesis 27:1). And Jacob also stood [before God], as it says, "And the eyes of Israel were dim with age" (Genesis 48:10). The verse (Psalms 102:17) says, "He will regard the prayer of the destitute, and not despise their prayer." The only way [to achieve this level of prayer] is through old age, as it says, "The beauty of young men is their strength, and the glory of old men is their gray hair" (Proverbs 20:29). Abraham merited his son through five things, as our Rabbis taught: the father merits a son through five things: through his [the father's] name, through his [the father's] good deeds, through his [the father's] wealth, through his [the father's] strength, and through his [the father's] wisdom. Similarly, Isaac [merited his son through five things], and similarly Jacob [merited his son through five things]. Similarly, Jacob merited Joseph [through these five things], who resembled him in appearance and in title, as it says, "And Joseph was handsome in form and appearance" (Genesis 39:6). [He resembled him] in wisdom, as it says, "Behold, he is the master of dreams" (Genesis 37:19). He had beauty, appearance, and wisdom. And in Isaac's case, it is written, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with wisdom. And just as Joseph stood up to his brothers in strength, so did Isaac stand up in strength against all the men of Gerar. Just as Joseph was wealthy, so was Isaac wealthy, as it says, "And the man became great and went forward and became very great" (Genesis 26:13). The verse (Genesis 26:8) explains [the word] "wisdom" as meaning "the greatness of his children." From where do we learn that Isaac was handsome like Joseph? It is written about Joseph, "And Joseph was handsome in form and appearance," and when he went to his brothers, what did they say? "Behold, the master of dreams is coming!" (Genesis 37:19). And it is said about Isaac, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with strength, as it says, We know this from the fact that he dug many wells, as it says, "Isaac dug again the wells of water" (Genesis 26:18), and "Isaac's servants dug in the valley" (Genesis 26:19), and "they dug another well" (Genesis 26:21). He had strength in his hands. From where do we know that he was wealthy? It says, "The man became great, and he grew richer and richer until he was very wealthy" (Genesis 26:13). And from where do we know that he lived to a ripe old age of 180 years? It says, "And Isaac lived one hundred and eighty years" (Genesis 35:28). Abraham was the son of Terah, and Isaac was the son of Abraham. Why does the Torah mention this? Because God said to Isaac, "You have merited these five things, so I will add another five years to your life, like your father Abraham." That is why it says, "Look upon your servants" (Psalms 119:16). Anyone who has merit will receive these five things, and anyone who does not have merit will receive five calamities in return. And who was this? Joab, as it is said: "Let Joab and his descendants be perpetually guilty of their bloodshed. May they be afflicted with leprosy, jaundice, and starvation." (2 Samuel 3:29) Leprosy corresponds to strength; one who has leprosy has no strength. Jaundice corresponds to beauty; even if someone is young and jaundiced, there is no beauty in them. Starvation corresponds to wealth, as it says, "Come, eat my food and drink the wine I have mixed. Leave your simple ways and you will live" (Proverbs 9:5-6). One who is starving has no leisure to engage in Torah study. Falling by the sword corresponds to the five aspects of praise. These are five calamities corresponding to five aspects of praise. One who does not merit praise inherits these five kinds of calamities, like Joab. But one who does merit praise receives them like Isaac, as it is said, "And it came to pass, when Isaac was old" (Genesis 27:1), and David cries out, "May your children be like your ancestors" (Psalms 45:17). Therefore, it says, "And it came to pass, when Isaac was old."

“Avimelekh commanded all the people” – Rabi Aivu said: No person should even cast a rock at them; that is what is written: “They lie in wait in their dwelling places; they watch my footsteps in hopes of taking my life” (Psalms 56:7). “The man grew wealthy, and continued to grow until he became very wealthy” (Genesis 26:13). “The man grew wealthy, and continued to grow” – Rabbi Ḥanin said: To the extent that they would say: The manure of Isaac’s mules, and not Avimelekh’s silver and gold. (The manure from Isaac's mules was worth more than the Avimelekh’s gold and silver.) “He had livestock of flocks, and livestock of cattle, and a great household, and the Philistines envied him” (Genesis 26:14). “He had livestock of flocks, and livestock of cattle, and a great household [vaavuda].” Daniyel the tailor said: Ve’avda is written – if a person does not render himself like a slave with his slave, he does not acquire it, (If he does not oversee the work of his slaves and workers, he will not see a benfit from the property he has.) as it is stated: “Better to be lightly esteemed with a slave” (Proverbs 12:9). (It is better to work like a slave when you have a slave, otherwise you will only lose from having a slave.) The way of the world is that a person must toil and seek the expenditures of his household, and they sit in his home. (The slaves sit idly at home.) Avimelekh said to Isaac: Leave us, for you have grown much mightier than we” (Genesis 26:16). “Avimelekh said to Isaac: Leave us, for you have grown…mightier than we” – he said to him: ‘All that growth that you have grown, did it not come to you from us? In the past you had only one flock and now you have many flocks.’

Thus has R. Tanhuma interpreted (Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. You find that there are twenty generations from Adam to Abraham, and there is no < mention of > old age written about < any of > them except Abraham, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD. (For parallel accounts, see above, 5:4.) Isaac arose, < and > it is also written (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD. Jacob arose, < and > it is also written (in Gen. 48:10): NOW ISRAEL'S EYES WERE DIM WITH AGE. This text is related (to Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. Now GLORY can only be old age and gray hair, as stated (in Prov. 20:29): THE BEAUTY OF THE YOUNG IS THEIR STRENGTH; BUT THE GLORY OF THE OLD IS GRAY HAIR. Ergo (in Ps. 90:16): AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. < These words mean > that Abraham endowed Isaac with five things. Thus have our masters taught (in 'Eduy. 2:9): A FATHER ENDOWS HIS SON WITH FIVE THINGS: WITH BEAUTY, WITH STRENGTH, WITH WEALTH, WITH WISDOM, AND WITH < LENGTH OF > YEARS. How is it shown about BEAUTY? In that Isaac was as handsome as Joseph. It is written of Joseph (in Gen. 39:6): NOW JOSEPH WAS WELL BUILT. Also, when he went to his brothers, they said (in Gen. 37:19): HERE COMES THIS (hallazeh) DREAMER. It is also said of Isaac (in Gen. 24:65): WHO IS THIS (hallazeh) MAN < WALKING IN THE FIELD TO MEET US >? Thus Isaac was as handsome as Joseph. How is it shown that Isaac was mighty in STRENGTH? Look at how many wells he dug! Thus it is stated (in Gen. 26:18-22): THEN ISAAC REDUG < THE WELLS OF WATER >…. AND ISAAC'S SERVANTS DUG…. AND THEY DUG ANOTHER WELL…. THEN HE MOVED FROM THERE AND DUG < ANOTHER WELL >…. Look at the power which he had! Where is it shown about WEALTH? Where it is stated (in Gen. 26:13): AND THE MAN GREW < RICHER AND RICHER >…. It also says (in vs. 14): AND HE POSSESSED FLOCKS < AND HERDS >…. Where is it shown about WISDOM? Where he said to his father (in Gen. 22:7 at the time of his being bound): HERE ARE THE FIRE AND THE WOOD…. [How is it shown] about < LENGTH OF > YEARS? In that he was one hundred and eighty years old < when he died >, while Abraham was < only > one hundred and seventy-five. On account of these five things {through which he had attained merit}, five years more than his father's were added to him. It is therefore stated (in Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS…. Anyone who has merit is meritorious in these five things, and anyone who does not have merit is not meritorious and receives five retributions that correspond to them. (See yQid. 1:7 (61a).) And who is this anyone? This is Joab, of whom it is stated (in II Sam. 3:29): MAY IT (Abner's blood) FALL UPON THE HEAD OF JOB AND HIS SON; (Masoretic Text: ALL HIS FATHER’S HOUSE.) [MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, A MALE WHO HANDLES THE SPINDLE, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD]. ONE WITH A DISCHARGE corresponds to STRENGTH. In the case of one who has a discharge, there is no one weaker than he. A LEPER corresponds to BEAUTY. In the case of one who is a leper, even a young < leper >, there is no one more ugly than he. A MALE WHO HANDLES THE SPINDLE corresponds to WEALTH; for he [is one] {like a poor woman is one} who, if not spinning flax, has nothing of which to eat. ONE LACKING BREAD corresponds to WISDOM, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. And ONE WHO FALLS BY THE SWORD corresponds to < LENGTH OF > YEARS. The one who sins is afflicted by them, but the one who is meritorious receives, as did Isaac. David also gave praise (in Ps. 45:17 [16]): INSTEAD OF YOUR PARENTS THERE WILL BE YOUR CHILDREN.

I shall now explain the meaning of the words: עד כי גדול מאד "until he was very great," in 26,13. Bereshit Rabbah 64,7 on that verse states that when people wanted to describe excessive wealth they used to describe it in terms of the silver and gold possessed by Avimelech. After Isaac had become rich, they described excessive wealth in terms of the dung of Isaac's mules. This seems a curious comparison. How can we assume that Avimelech's wealth did not even amount to the value of the dung of Isaac's mules? Another difficulty is the Midrash's comment on the words מצא את הימים, in Genesis 36,14. These yeymim are described by Bereshit Rabbah 82,15 as half-donkey and half-horse. Anah who crossbred horse and donkey to produce mules is severely criticized for interfering with G–d's plan of maintaining the purity of the species. How can we assume that Isaac a) kept or raised such animals, b) was the first one to crossbreed, seeing that the Torah reports this as something new much later and in Jacob's lifetime?

אשר מצא את הימים, “who discovered the yemim. According to Rashi, these were animals that resulted from crossbreeding, and the Torah names him in order to chastise him for having successfully violated the principle of not crossbreeding. If you were to question that Anah could not have been the first person having done this as Rashi himself commenting on Genesis 26,13 on the words: ויגדל מאד, writes that people at that time already used to say that “the dung of the mules of Yitzchok are worth more than the gold of their king,” which proves that mules, which are the result of crossbreeding horses and donkeys already existed and people were familiar with them, we have to understand this verse as follows: Anah was the first person who deliberately mated donkeys with horses. Prior to this, mules existed but they resulted from the mother animal having mated with a horse of its own account. The word: מצא means that he developed a system of breeding such animals successfully. He noted that in order to tell which animal was the result of a male donkey mating with a female horse, and which was the product of a sheass having mated with a male horse, if the animal has thin ears it is the product of a female horse and a male donkey; when the ears are thick, it is proof that the mother animal was a sheass and it had mated with a male horse. Seeing that G-d is very displeased with such procedures being undertaken by man, he is blamed for such practices having been introduced. Another interpretation: the Torah wishes the reader to know that the animals resulting from crossbreeding are not included in the blessing given by the Creator to all the creatures He had created. Proof of this is the fact that such creatures cannot sire or give birth to another generation of their breed.

ויגדל, he amassed wealth. We encounter a similar meaning of the word ויגדל in Genesis 26,13 describing Yitzchok’s economic success in the land of the Philistines.

SO ESAU DESPISED HIS BIRTHRIGHT. Who so despiseth the word shall suffer thereby. (Proverbs 13:13. Ramban’s intent in quoting this verse is to explain why it was necessary for the verse before us to say, So Esau ‘despised,’ since, as is clearly indicated in Scripture later on, Esau regretted his action and complained that he [Jacob] took my birthright. (Further, 28:36.) Scripture therefore justifies what befell Esau later on by saying here, So Esau ‘despised’ the birthright, and he who despises the word shall suffer thereby.) But, indeed, Scripture has already explained the reason that Esau consented to the sale. This was because he was in mortal danger from his hunting animals, and it was likely that he would die while his father was alive, and the birthright carried with it no distinction except after the passing of the father. So of what benefit was the birthright to him? This then is what Scripture says: And he did eat and drink, and he rose and went, and he despised, for, after having eaten and drunk, he returned to his hunt in the field which was the cause of the despising of the birthright. For there is no desire in fools (Ecclesiastes 5:3.) except to eat and drink and to fulfill their momentary desire, not giving a care for tomorrow. Now Rabbi Abraham ibn Ezra has erred here exceedingly by saying that Esau despised the birthright because he saw his father destitute of wealth. Now, [continues Ibn Ezra,] many wonder about Isaac’s poverty since Abraham left him with great wealth. But have they never seen a person who was wealthy in his younger years and became poor in his old age? An indication that Isaac was indeed poor is the fact that Isaac loved Esau because of his venison. Furthermore, had there been abundant food in his father’s house and he [Esau] “the honorable one in his sight,” (See Isaiah 43:4.) he would not have sold his birthright for pottage. Also, if his father ate savory meat every day, what reason was there for him to say to Esau, “Bring me some venison?” (See further, 27:3-4.) Why did Jacob not have costly garments as Esau had? (See ibid., Verse 15.) Why did his mother not give Jacob some silver and gold for his journey when he fled to Haran so that he had to say, And He will give me bread to eat, and a garment to put on? (Ibid., 28:20.) Why did she not send him some money — since she loved him — so that he was required to tend Laban’s flock? (All these questions indicate that Isaac was indeed poor.) The verse which states, Thus the man grew (Further, 26:13.) [in wealth], must refer to the period before he became old. Now ignorant people think that wealth is a great distinction for the righteous. Let Elijah prove the contrary. (See I Kings 17:6, where Elijah’s poverty is depicted.) These ignorant people further ask, “Why did G-d cause Isaac to lack wealth?” Perhaps they could also inform us why He caused Isaac’s vision to be diminished? And let them not dismiss me with a reply based upon a d’rash (The D’rash (Aggadic) answer is that Isaac’s eyes became dim as a result of Esau’s wives offering incense to the idols. See Rashi further, 27:1, where this is one of several reasons mentioned.) for there is indeed a secret (Interpreters of Ibn Ezra suggest that “the secret” referred to here is the fact that Isaac was a son of Abraham’s old age, and it was for this reason that his eyesight was weak.) in the matter, and we must not probe since the thoughts of G-d are deep and no man has the power to understand them. All these are Abraham ibn Ezra’s words. Now I wonder who has blinded Abraham ibn Ezra’s reasoning in this matter, causing him to say that Abraham left Isaac great wealth, and he lost it just prior to this event, [that is, the sale of the birthright], and for this reason, Esau despised the birthright, for this matter of the sale of the birthright took place when Jacob and Esau were still young, before Esau married, as Scripture tells, (And Esau was forty years old when he took to wife. (26:34).) and after the sale of the birthright, Isaac again became wealthy in the land of the Philistines until he became very great… and the Philistines were jealous of him. (Further, 26:13-14.) Following that, [according to Ibn Ezra, we must say that Isaac] again became poor, and he desired the venison of his son Esau and the savory meats. All this is laughable. Furthermore, the verse says, And it came to pass after the death of Abraham, that G-d blessed his son Isaac. (Above, 25:11.) Now the blessing refers to increase of wealth, possessions and honor, but where was His blessing if he lost the wealth of his father and became impoverished? Afterwards it says, And I will be with Thee, and I will bless thee, (Further, 26:3.) [but according to Ibn Ezra you will have to say that Isaac] became rich and then poor! And if it be true that in matters of wealth, There are righteous men unto whom it happeneth according to the work of the wicked, (Ecclesiastes 8:14.) this does not apply to those righteous men who have been expressly blessed by the Holy One, blessed be He, since the blessing of the Eternal maketh rich, and no sorrow is added thereto. (Proverbs 10:22.) Rather, the patriarchs all were as kings before whom kings of the nations came and with whom they made covenants. Now it is written concerning Isaac and Abimelech, And they swore one to another. (Further, 26:31.) But if Isaac had suffered bad fortune and lost his father’s wealth, how did [Abimelech, King of the Philistines, and Phichol, the head of his army], say, we saw plainly that the Eternal was with thee, (Ibid., Verse 28.) when he was already in financial difficulty? Rather, Esau’s disdain of the birthright was due to his brutal nature. It is possible that the law of double portion to which the firstborn is entitled according to the statutes of the Torah (Deuteronomy 21:17.) was not in effect in ancient times. (That is, in the time of the patriarchs.) [At that time the birthright] was only a matter of inheriting the pre-eminence of the father and his authority so that he [the firstborn] would receive honor and distinction in relation to his younger brother. It is for this reason that Esau said to Isaac, I am thy son, thy firstborn, (Further, 27:32.) meaning to say that he is the firstborn who deserves to be blessed. Similarly, [Joseph said to his father, Jacob], For this is the firstborn; put thy hand upon his head, (Ibid., 48:18.) thereby meaning that Jacob should give him precedence in the blessing. Perhaps the firstborn also took slightly more of the inheritance since the law of double portion is an innovation of the statutes of the Torah. (Thus even in ancient times it was customary that the firstborn inherit more than one share. However, the Torah established his portion to be two shares. This interpretation differs from Ramban’s original thesis that the firstborn originally had no preference whatever in inheritance, and that the Torah instituted this law.) And as for the venison in his mouth which Isaac desired so strongly, this is in keeping with the custom of princes and kings. They prefer venison above all food, and out of fear, all nations bring them gifts of venison. Esau flattered his father by bringing him all the venison so that he may always eat of it to his heart’s content, (Ramban thus explains Isaac’s desire for venison without postulating Isaac’s poverty as Ibn Ezra did.) and the love of a father for his firstborn is easily understood. As for Isaac’s saying that he would bless Esau after he had prepared the savory meats for him, that was not a reward or a recompense for the food. Instead, he wanted to derive some benefit from him so that his very soul would be bound up in his at the time that he brought him the food so that he would then bless him with a complete desire and a perfect will. Perhaps Isaac discerned in himself that following the meal his soul would be delighted and joyous, and then the Ruach Hakodesh (“The holy spirit.” The expression refers to a degree of prophecy. See Moreh Nebuchim, II, 45 (2).) would come upon him, [as was the case with Elisha the prophet, who said], ‘But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Eternal came upon him. (II Kings 3:15.) And as for not giving wealth to Jacob, that was [not due to Isaac’s poverty but rather] because Jacob was fleeing for his life. He left the country alone without his brother’s knowledge, and had he been given along wealth, servants and camels, they would have increased his enemies’ jealousy and resulted in their ambushing him and killing him. Our Rabbis do indeed say that Jacob was robbed [at the outset of his journey (Bereshith Rabbah 68:2. Thus another difficulty tending to favor Ibn Ezra’s thesis that Isaac was poverty stricken is resolved.) of whatever possessions he had]. And who has told Rabbi Abraham ibn Ezra that Jacob had no costly garments, fine linen and silk and embroidered robes? (Ezekiel 16:13.) Rather, Scripture states that when going to the field to hunt, Esau would change his garments for his hunting clothes, and due to the fact that [because of his dim eyesight], Isaac always touched his son and his clothes with his hands, Rebekah clothed Jacob with them lest he recognize him by his clothes. You see that this is precisely what Isaac did: And he smelled the odor of his garments (Further, 27:27.) because he had put them among calamus and cinnamon, even as it is written, Myrrh and aloes, and cassia are all thy garments. (Psalms 45:9.) The spices grew in the Land of Israel, and it is for this reason that Isaac said, The odor of my son is as the odor of a field. (Further, 27:27.) Because he was a man of the field (See above, Verse 27.) his garments had the odor of the field or that of the blossoms of the trees, just as our Rabbis explained it: As the odor of a field (Further, 27:27.) of apples. (Taanith 29b.) And as for the question raised above concerning the quality of Isaac’s lack of vision, it is a question raised by the ignorant, for if (Further in the text Ramban suggests that Isaac’s dim vision was a natural result of his old age. Hence he writes here: “If it was brought about.”) it was brought about especially by G-d, it was in order that Isaac bless Jacob, this being the purport of the verse, And it came to pass, that when Isaac was old, and his eyes were dim, he called Esau. (Further, 27:1.) And in line with the natural meaning of Scripture, this was but a manifestation of old age, the explanation of the verse being as follows: And it came to pass, that when Isaac was old, and his eyes were dim in his old age, he called Esau. Now of Jacob himself it is said later on, Now the eyes of Israel were dim for age, so that he could not see. (Ibid., 48:10.) Of Achiyah the Shilonite it is also written, Now Achiyah could not see; for his eyes were set by reason of his age, (I Kings 14:4.) and concerning Moses our teacher it is related with wonder that his eye was not dim. (Deuteronomy 34:7.)

טחון — This is a present tense of continuous action like הלוך וכלות “going on destroying”; moulant in O. F. English grinding (cf. Rashi on Deuteronomy 3:6).

Hizkuni asks a question. There were mules in the time of Isaac, since Rashi writes that Isaac’s mule was better than the silver and gold of Abimelech. (Rashi, Genesis, 26:13.) The explanation is that there were mules, but these mules were produced when a female horse mated with a donkey by themselves. However, Anah, the son of Esau, went and with his hands, caused a female horse to mate with a donkey. Therefore, the verse says that he brought many mules into the world. That is why no mule can ever have offspring, since the Holy One does not want that creatures should increase that God did not create, when He created the world. The blessing that God gave to all of His creatures did not apply to a creature combining two species. (Hizkuni, Genesis, 36:24.)

The man prospered. He continued to prosper [and increase] until he became very great.

and the man increased, and went forward increasing until he was very great.

AND A GREAT HOUSEHOLD. Isaac had man and maidservants to serve him. Avuddah (household) is an adjective. (The word avuddah is an adjective, with the noun which it is modifying missing. Scripture should have read: adamah avuddah, ground worked by man and maidservants (Cherez, Weiser). I.E. interprets thus because the form avuddah looks like an adjective.) On the other hand, it may be a noun following the paradigm of segullah (treasure). (A collective noun, following the paradigm of segullah, or kedushah, the point being we find nouns with this vocalization. Hence avuddah does not have to be an adjective. In this case the meaning of avuddah is simply servants, both male and female.)

ויהי לו מקנה צאן ומקנה בקר, he had acquired both flocks of sheep and herds of cattle. Both words מקנה have the vowel tzeyreh indicating that they are in a construct mode.

ועבודה רבה, he also engaged extensively in agriculture. Compare Proverbs 12,11, עובד אדמתו, “tilling his own land.” Compare also Genesis 4,11 כי תעבוד את האדמה, “when you till the soil.”

ויקנאו אתו, they were jealous of him on account of his astounding success. The absence of the dagesh in the letter נ indicates that this is an intransitive mode of the verb קנא.

AND HE HAD POSSESSIONS OF FLOCKS, AND POSSESSIONS OF HERDS, AND A GREAT HOUSEHOLD, meaning she-asses and camels, he-asses, and men-servants and handmaids. Now Scripture mentions these but not silver and gold, as it says concerning Abraham, (Ibid., 13:2.) because the wealth which he amassed in the land of the Philistines consisted of flocks and a great household. (Since these possessions which Isaac accumulated in the land of the Philistines were visible to all, the Philistines became jealous of him. Ramban thus explains the beginning and end of this verse as cause and effect.) And the Philistines were jealous of him in this matter. This is the meaning of that which Abimelech says to Isaac, For thou art become much mightier than we. (Verse 16 here.) The king said to him, “I, too, who am the king do not have in my home such flocks and domestics as you, and it is a disgrace to us that your household is greater than that of the king.”

ועבודה רבה, work in the field and vineyards. The expression עבודה, unless defined differently, additionally, always refers to labour in the field.

וְעֲבֻדָּה רבה means a great many things to do (i. e. great undertakings) O. F. ouvraine. The word עֲבוׂדָה denotes one thing to be done whereas עֲבֻדָּה denotes many things to be done (a collective noun)

ויקנאו אותו, nicht ויקנאו בו wie gewöhnlich. קנה etwas erwerben und als Eigentum besitzen, davon ja מקנָה: der Kauf und מקנֶה: das Eigentum, der Besitz. — קַנֵא: sein Eigentum vindizieren, etwas als seiner Person gebührend fordern. Daher —קַנֵא ב an dem andern etwas für sich in Anspruch nehmen, als eigentlich sich gebührend betrachten: jemanden um etwas beneiden. קנא את: die ganze Person fordern, sein Recht auf die Person geltend machen, so: וקנא את אשתו, er warnt die Frau vor Treubruch. So auch hier: ויקנאו אותו, nicht: sie beneideten ihn um den Segen, der war im Grunde in einer solchen Zeit ja ein Segen für das Allgemeine; allein sie fühlten sich durch die Stellung und das Ansehen verletzt, die er dadurch erlangte; ihre קנאה bezog sich auf den Mann mehr als auf seinen Reichtum.

ועבודה רבה, soil ready to be worked.

ויקנאו אותו פלשתים, seeing that what happened on their own fields was the exact opposite of what Yitzchok experienced. They had planted extra seed only to produce smaller crops.

He had livestock of flocks, and livestock of cattle, and a great household, a general term covering slaves, maidservants, and all his household staff; 12 the Philistines envied him, as his neighbors were not similarly blessed in their fields.

ויהי לו מקנה צאן ובקר, ועדה רבה, “and he had acquired masses of sheep, cattle and servants.” The reason the Torah does not mention Yitzchok as having accumulated silver and gold, is that in that country wealth was not measured in terms of money, but in terms of herds and flocks. When Yitzchok possessed more than the king, the matter became embarrassing for the king to host a commoner richer than himself. This is why he expelled Yitzchok, being careful to word that expulsion in a courteous manner.

[2] And so all the righteous suffered in their youth and ultimately found comfort. Abraham suffered greatly in his youth, was thrown into a fiery furnace, and was cast out of his father's house. Sixteen kings came against him, and his wife was taken from him by both Pharaoh and Abimelech. He was tested with his only son, Isaac, but in the end found peace, as it says "And Abraham was old, well advanced in age; and the Lord had blessed Abraham in all things" (Genesis 24:1). Isaac also suffered greatly in his youth, as Ishmael took an arrow and tried to kill him. It says, "And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, playing with her son Isaac" (Genesis 21:9). "Playing" means he took an arrow and tried to kill him. Furthermore, his father Abraham was going to slaughter him, and then famine came, as it says, "Now there was a famine in the land" (Genesis 26:1). Isaac went to Abimelech and became the target of jealousy, as it says, "And the Philistines envied him" (Genesis 26:14). They told him to leave, and he went and settled in Gerar, where he disputed with the shepherds. But ultimately he found comfort, as it says, "Therefore he called it Rehoboth, for he said, 'For now the Lord has made room for us, and we shall be fruitful in the land'" (Genesis 26:22). Similarly, Jacob suffered greatly, as Esau pursued him, and he was enslaved by his sons. He was pursued by Laban and punished through his daughter. His son was sold, and in the end he found peace, as it says, "And Jacob lived in the land of Egypt seventeen years" (Genesis 47:28). Joseph was deeply pained when his brothers despised him, threw him into a pit, sold him into slavery, and he was imprisoned. As it is written, "They afflicted his feet with shackles; iron pierced his soul until his word came to pass and God's word proved him true" (Psalms 105:18-19). Joseph remained silent, as it is written, "He sits alone in silence" (Lamentations 3:28). In the end, he was redeemed, as it is written, "He will not abandon forever, for He desires to show kindness" (Lamentations 3:31). And it is written at the end, "Hurry and go up to my father" (Genesis 45:9).

“Avimelekh commanded all the people” – Rabi Aivu said: No person should even cast a rock at them; that is what is written: “They lie in wait in their dwelling places; they watch my footsteps in hopes of taking my life” (Psalms 56:7). “The man grew wealthy, and continued to grow until he became very wealthy” (Genesis 26:13). “The man grew wealthy, and continued to grow” – Rabbi Ḥanin said: To the extent that they would say: The manure of Isaac’s mules, and not Avimelekh’s silver and gold. (The manure from Isaac's mules was worth more than the Avimelekh’s gold and silver.) “He had livestock of flocks, and livestock of cattle, and a great household, and the Philistines envied him” (Genesis 26:14). “He had livestock of flocks, and livestock of cattle, and a great household [vaavuda].” Daniyel the tailor said: Ve’avda is written – if a person does not render himself like a slave with his slave, he does not acquire it, (If he does not oversee the work of his slaves and workers, he will not see a benfit from the property he has.) as it is stated: “Better to be lightly esteemed with a slave” (Proverbs 12:9). (It is better to work like a slave when you have a slave, otherwise you will only lose from having a slave.) The way of the world is that a person must toil and seek the expenditures of his household, and they sit in his home. (The slaves sit idly at home.) Avimelekh said to Isaac: Leave us, for you have grown much mightier than we” (Genesis 26:16). “Avimelekh said to Isaac: Leave us, for you have grown…mightier than we” – he said to him: ‘All that growth that you have grown, did it not come to you from us? In the past you had only one flock and now you have many flocks.’

BEN-ONI. Ben-oni means the son of my mourning. Onim (mourners) in as the bread of mourners (onim) (Hos. 9:4) and be-oni (my mourning) in I have not eaten thereof in my mourning (be-oni) (Deut. 26:14) are similar.

Actually, if the Torah had followed its own rules, it should have mentioned the sheep first, i.e. צאן וחמור, שור seeing that the category called צאן, i.e. sheep and goats, is the most superior species amongst the animals. We find that the Torah does so in the case of Avraham (Genesis 12,16) “and he treated Avram well on her account so that he acquired (flocks of) sheep and (herds of) cattle, etc.” We find a similar sequence in the way the Torah describes Yitzchak’s wealth (Genesis 26,14) “he acquired flocks of sheep and herds of cattle.” We also find this order of Yaakov’s wealth when the Torah (as distinct from Yaakov) describes it in 30,43: ”he acquired many sheep and maid-servants and men-servants and camels and donkeys.” You will note that in all of these instances the sheep (and goats) are mentioned first. If Yaakov did not want to mention his sheep and goats first this was because Esau had “lost” his blessing on account of these goats. Rivkah had sent Yaakov to the צאן, instructing him to select two good goats to prepare a meal for Yitzchak which could compete with the venison Esau was expected to hunt.(27,9). Mentioning the צאן first would have sounded like rubbing salt in Esau’s wound. It is interesting to note that after the angels had returned to Yaakov with their report of Esau approaching in a hostile manner, the Torah describes Yaakov as dividing his earthly possessions into two camps (32,8). Again the Torah lists the צאן before any other livestock. Even after Yaakov and Esau had reconciled and Esau had accepted Yaakov’s gifts as a sign of the reconciliation, the Torah again lists the צאן first in 33,13

ויקנאו בו אחיו, “his brothers were jealous of him.” It is well known that in most instances hatred is the result of jealousy; the hatred which the Torah had spoken of earlier in verse four had been due to the brothers’ awareness that their father Yaakov loved Joseph more than he loved them, as the Torah has spelled out there. Why then did the Torah have to repeat here that the brothers were jealous of Joseph? It is possible that the correct explanation of the original hatred of the brothers towards Joseph was not due to the preferred status Joseph enjoyed in the eyes of their father due to his excelling in virtues, but was due merely to their father showing him more love. There was actually no reason to be envious of a young boy of seventeen years of age who had not demonstrated any qualities superior to those of his brothers. One usually envies one’s peers or one’s superiors. One is not given to envy inferiors. Now, after having heard repeatedly the kind of dreams their brother had experienced, his older brothers realised that there might be more to Joseph than they had thought before. Therefore they now envied him his dreams and hated him because of them. The Torah therefore told us of this additional dimension of the brothers’ jealousy of Joseph. This idea is best illustrated by the change of preposition the Torah chose to describe their new jealousy. In our verse the Torah chose the preposition בו as distinct from the preposition את or אותו which was used to describe their hatred of him, or the verse in Genesis 26,14 where the Philistines’ jealousy of Yitzchak is described as ויקנאו אותו פלשתים.

for a man entrusted me with his cattle Menahem (Machbereth p. 156, second definition.) interpreted as an expression of “livestock of flocks and livestock of cattle” (Gen. 26:14). He entrusted me from my youth to watch his livestock.

He owned flocks of sheep, herds of cattle, and many slaves, and the Philistines were jealous of him.

And he had flocks of sheep, and herds of cattle, and great cultivation; and the Philistaee envied him.

Now all the wells that his father’s servants had dug while Abraham was still alive, the Philistines had sealed them up, and filled them with earth. (Genesis 26:15) This is the mystery of all the wells that the Forefathers dug in order to find water – meaning, Torah – in the “earth” – i.e. on the lowest level. (Water is a common metaphor for Torah, as in the verse: “Ho, every one that thirsts, come you for water…” (Isaiah 55:1). Earth is considered the lowest of the four elements of fire, air, water and earth.) For each of them, by perfecting his character traits, brought forth a revelation of Torah – “a well of living water” (ibid. 26:19) – from the earth and the lowest levels, so that it not be covered over again. However, after Abraham died, these revelations were sealed up by the “earth” that covered the “water.” This was due to the Philistines – the impure shells that reasserted themselves. But Isaac came and redug the wells, as it is written: He redug the wells that had been dug in the days of his father Abraham” (ibid. 26:18). This too refers to the revelation of Torah by Abraham and Isaac. And even today, Torah lies hidden in those very deeds of Abraham and Isaac. And all of this was to repair the future generations, for were it not for the Forefathers, it would be impossible to have any understanding of Torah, and to draw close to G‑d at all. Me’or Einayim, Vayetze

Later on, the Philistines corrupted all the rectifications that Avraham had instituted, the aspect of “all the wells… the Philistines stopped up” (Genesis 26:15). Therefore, when Yitzchak arrived there, he too had to forbid himself relations with his wife as if she were his sister, until he had drawn length-of-days there; this being the aspect of fear, which saves a person from this [vain beauty], as explained above. And then she was permitted to him, as it is written (ibid.:8), “After [Yitzchak] had been there a lengthy time, Avimelekh looked out…” By his drawing length-of-days he merited wealth there, as it is written (ibid.:12), “Yitzchak sowed in that land and in that same year reaped a hundredfold…,” as explained above.

סתמום פלשתים, “the Philistines had stopped up.” They had argued that their land had not been blessed on account of the famine they had experienced. Therefore they were jealous of Yitzchok’s success, and tried to limit it as much as was in their power. [Avraham had not been a farmer, so that he had dug wells from altruistic motives. If the land of the Philistines either in Avraham’s time or in Yitzchoks’ time had sufferedfrom a famine, why would either Avraham or Yitzchok have gone there, seeing they needed grazing for their sheep and herds? Ed.]

[WELLS.] When the word be’erot is in the construct it can be vocalized in one of two ways. (The word be’erot (wells) in our verse is in the absolute. In such cases it is always vocalized sheva, tzere, cholam. However, when in the construct it can either be vocalized sheva, tzere, cholam, as in verse 18, or segol, chataf segol, cholam as in Gen. 14:10.)

וכל הבארות, and all the wells, etc. The reason we are told this in connection with Isaac's outstanding success is to remind us that the wicked cannot stand to see the righteous successful. They are jealous. The Torah adds that the first Jew Abraham already had the same experience during his lifetime. The Torah therefore makes a point of saying: סתמום וימלאום עפר, they sealed them and covered them with dust, instead of merely reporting that they filled the wells with earth. Apparently after Abraham's death the Philistines placed rocks on the sites where Abraham had found water. This was why Isaac even had to dig up these wells anew.

וכל הבארות אשר חפרו עבדי אביו, “and all the wells which the servants of his father had dug, etc.” The Torah simply tells us that the Philistines were so jealous of Yitzchak’s success that they closed down wells which Avraham had dug in order to deny Yitzchak the opportunity of benefiting from his father’s foresight. They wanted to deny Yitzchak the water he needed to sustain his herds and flocks. Eventually, Yitzchak bestirred himself and he redug the same wells making sure he kept the names his father had given to these wells. The Torah reports this seemingly insignificant detail to acquaint us with the meticulous way Yitzchak adhered to the norms his father had taught him. Perhaps, this is even the reason why the Torah never reports that Yitzchak’s own name was changed, as distinct from the names of both his father and his son Yaakov. This would be a further illustration of the principle of מדה כנגד מדה, that G’d responds in kind. [Yitzchak had been named already prior to his birth and never needed to have his name adjusted in order to encourage him to become more perfect. Ed.] Some commentators claim that the wells are allusions to converts who had been converted in Avraham’s time to monotheism. The allusion would symbolise that conversion was as easy as accepting a source of water which the earth provides for free. Opening a heart which had been closed to belief in G’d is compared to “digging.” This is why the Torah describes the Philistines as having stopped up the hearts of these converts, i.e. filled them with dust. Allegorically speaking, whereas Avraham had filled the mouths of these converts with “water,” i.e. life-giving Torah knowledge, their pagan compatriots filled them with earth. The expression עפר, “earth, dust” to describe pagan religious concepts is not novel; we find it in Baba Batra 16 as describing someone like Job who used specious arguments to decry G’d’s system of Justice. The Torah reports that after a while Yitzchak made the effort to reconvert these converts his father had made. It is the nature of people who engage in missionary activity to place a great deal of emphasis on the names they give to their converts. Yitzchak did just this and named the people with whom he succeeded with the very same names his father had given them when they converted to monotheism. The source for this is Isaiah 65,15: “He calls His servants by another name.”

וכל הבארות, after Avraham had died the local populace was no longer afraid of Yitzchok. Also, the Avimelech with whom Avraham had made the pact and who had restored the wells to Avraham had died in the interval. Why then did the Philistines stop up the wells instead of using them for their own flocks? They were afraid that in the event that when Yitzchok would grow up he would be as powerful a figure as his father he would appropriate these wells. Therefore, they reasoned the only way to deny him these wells is by also denying them to themselves. Therefore they closed them up so that no one supposedly would be able to locate them.

סתמום פלשתים, the Philistines had stopped up these wells to ensure that Avraham’s descendants would not be able to use them and to claim the land around them. as their grazing land. The Torah had to record this for us since Avraham’s shepherds had in the meantime pitched their tents a distance from there. We have a parallel to this when the Torah writes in 9,18 חם אבי כנען, Cham, the son of Canaan, although at the time, Canaan had not been born yet. Here too, the verse serves as background to the facts in verse 18, explaining that the servants of Yitzchok were not annexing land for their use which had not already belonged to Avraham with the full consent of Avimelech the king at time.

סתמום פלשתים THE PHILISTINES STOPPED THEM, saying, “They may become a source of danger to us because of marauding troops that may invade us” (i.e.,they may invade our country to obtain possession of the wells, or if they invade us for any other reason they will be able to find a supply of water). (Tosafot Sotah 10.) The rendering of the Targum טמונין means “stopping up” and we find it in the language of the Talmud (Pesachim 42a) “Chokes up (מטמטם) the heart”.

Diese dem fremden Abrahamiden als solchem sich zuwendende Eifersucht hatte sich schon sofort nach Abrahams Tode, als ja noch Jizchak gar nicht unter ihnen war, durch schadenfrohe Vernichtung der Brunnen geltend gemacht, die doch, wo auch immer sie sich befinden, eine öffentliche Wohltat sind.

Mit dieser קנאה leitet sich eine ganze Reihe von Ereignissen ein, die ein mit Jizchak eingetretenes neues Stadium bezeichnen. Abraham mit allem seinem Reichtum und doch ebenfalls Fremdling in Mitte der Völker, errang durch seine ganze Persönlichkeit eine solche Achtung, daß er unbeneidet und unbeeifersüchtelt als נשיא אלקים unter ihnen wandelte. Einmal machte sich eine ähnliche Feindseligkeit geltend, die aber sofort von dem Fürsten desavouiert wurde (oben 21, 26). Mit Jizchak begann das Galut, begann die Verheißung גר יהי׳ זרעך sich zu erfüllen. Das dem Abraham noch völlig ungetrübte Glück war bei Jizchak bereits durch Neid und schikanierende Eifersüchtelei getrübt, und Jakob erscheint uns bereits in vollendeter Knechtsgestalt. Damit ist eine dreifache Stellung der Abrahamiden als Fremde in der Mitte der Völker gezeichnet: als Knecht, als beneidete Größe, als verehrte Hoheit. In allen drei Schicksalsstellungen hat sich der Gottesbund schützend und segnend bewährt, der daher sich selbst nicht nur als ein ברית עם אברהם עם יצחק ועם יעקב sondern als ein: ברית אברהם ,ברית יצחק ,ברית יעקב, manifestierte, in welchem Ausdruck die Väter nicht als Personen, sondern als Typen der durch sie zur Anschauung gekommenen verschiedenen Manifestationen der Kraft des göttlichen Bundes erscheinen.

Wenn einst das Galut ihre Söhne zur endlichen, unverlierbaren Selbständigkeit führen soll, so muss es sich daher in der entgegengesetzten, steigenden Linie entwickeln und in jedem Stadium den ברית bewähren. Es ist zuerst: ברית יעקב, die Prüfungsjahrhunderte in Knechtsgestalt und der im Elend in uns und an uns sich bewährende Gottesbund. Dieses Stadium liegt — vielleicht — bereits zurück. Als "Jakob" haben wir uns glänzend bewährt, יאי עניותא לישראל — es gilt nun die Lösung des zweiten Stadiums, ברית יצחק, frei und selbständig in Mitte der Völker, den Gegensatz und den Neid nicht zu scheuen, emanzipiert das Abrahamsvermächtnis weiter zu tragen und des ברית יצחק des uns gegen Neid und Eifersucht schützenden Gottesbundes gewärtig zu sein: es ist dies eine Galutprobe, die wir noch zu bestehen haben. — Dann erst dürfen wir dem letzten Galutstadium entgegenharren, nicht obgleich wir Juden, sondern eben weil wir Juden, die Anerkennung und Achtung der Völker zu gewinnen, und Abraham gleich als נשיא אלקים unter ihnen zu wandeln: ברית אברהם. Dann werden die Völker selbst uns in das alte Erbe einsetzen. — והביאו את כל אחיכם מכל הגוים מנחה לד׳ — und dann wird die Weltgeschichte den alten Satz gelöst haben, mit welchem bereits vor Jahrtausenden das Programm unseres Galut und unserer Erlösung gegeben ist. - וזכרתי את בריתי יעקוב ואף את בריתי יצחק ואף את בריתי אברהם אזכר והארץ אזכר (Wajikra 26, 42).

The Philistines plugged them. Since the king had forbidden them to harm Yitzchok physically, they gave vent to their jealousy by plugging up the wells.

Because they said, “They are a danger to us because the armies... But [the plugging was] not because of jealousy. For then Scripture should [connect the idea of their jealousy to their plugging, and] say: “And the Philistines were jealous of him. They plugged all the wells that his father’s servants had dug....” (Re’m) But it seems to me that they indeed plugged the wells because of jealousy, but to conceal their jealousy they mentioned the aspect of danger. Otherwise, “And the Philistines were jealous” should come right before, “Avimelech said to Yitzchok, ‘Go away from us.’” And afterward it should say, “All the wells...,” followed by, “Yitzchok returned and excavated the wells.” Why is, “All the wells...” juxtaposed to, “And the Philistines were jealous”? To tell us that they plugged the wells because of jealousy! They thought Yitzchok would sense their jealousy, and leave [on his own]. When Avimelech saw that his plan failed, he told Yitzchok outright, “Go away from us.” (Nachalas Yaakov)

טמונון פלשתאי meaning stopping up... Rashi is telling us not to explain Onkelos along the lines of טמוני חול (Devarim 33:19), denoting something hidden. That is why he explains that [this word] also means stopping up.

Here the chapter inserts a comment that will be important for the continuation of the story: All the cisterns that his father’s servants dug in the days of Abraham, his father, the Philistines sealed them after Abraham left Gerar, and filled them with earth. Isaac was uncomfortable in Gerar not only due to his great wealth, which aroused envy among his neighbors, but also because his father’s wells had been filled with earth.

“The Philistines stopped up the wells, filling them with dirt” [26:15]. The Philistines stopped up all the wells that Abraham had dug. They said: when a people will come to besiege the city, they will not have any water and will have to leave the city. Therefore, they stopped up all the wells. (Rashi, Genesis, 26:15.) Isaac dug them again and the Philistines stopped them up again. Later, he found a well and called it living waters, that is spring water. The shepherds of Abimelech argued about that well. Isaac called it, esek that is to say, war. Isaac dug another well and called it sitna, that is to say enmity. The third time he found a well that they did not fight over and he called it, rehovot, that is to say expansion. “From there he went up to Beer Sheva. The Lord appeared to him” [26:23–24]. Isaac went up to Beer Sheva. The Holy One appeared to him and said to him. Do not fear; I am with you. I will bless you and your children and will increase them, for the sake of my servant Abraham. Isaac built an altar and praised God. He erected his tent and dug a well. Abimelech went with his ministers to Isaac. Isaac said: why are you coming here? You are hostile to me and have driven me away from you. Abimelech responded: we have seen many miracles by your father and also by you, and they made peace with him. (Rashi, Genesis, 26:28.)

“It was after the death of Abraham, God blessed Isaac his son, and Isaac lived beside Be’er Laḥai Ro’i (Genesis 25:11). “It was after the death of Abraham, God blessed Isaac his son” – Rabbi Simon said: Everywhere that it is stated “it was after [the death],” the world regressed. “It was after the death of Abraham” – immediately, “All the cisterns…the Philistines sealed them after Abraham’s death” (Genesis 26:15, 18). “It was after the death of Moses, servant of the Lord” (Joshua 1:1) – immediately, the well, the clouds of glory, and the manna ceased. “It was after Joshua’s death” (Judges 1:1) – immediately, the pegs of the Land waged war against them. (The reference is to the Canaanite nations. They are called “pegs,” as in Numbers 33:55: "Those whom you leave over will be like pegs in your eyes and thorns in your side.”) “It was after Saul’s death” (II Samuel 1:1) – “the Philistines were waging war against Israel” (I Samuel 31:1). The students raised an objection to Rabbi Simon: ‘But is it not written: “After the death of Yehoyada, the princes of Judah came and prostrated themselves to the king”?’ (II Chronicles 24:17). (There does not appear to be any regression there.) Rabbi Tanḥuma said: ‘Rabbi Simon came to say [his rule] only concerning [the phrase] “it was after [the death].”’ (Whereas in this verse, the words “it was” are missing from the formula.) Rabbi Yudan said: [The words “it was after the death” of certain people connote that] the world would have regressed had the Holy One blessed be He not established others in their stead, as it is written: “It was after Abraham’s death,” and it is written: “Isaac dug anew” (Genesis 26:18). “It was after the death of Moses, servant of the Lord, the Lord said to Joshua son of Nun, saying” (Joshua 1:1). And it is written: “It was after Joshua’s death…the Lord said: Judah will ascend” (Judges 1:1–2). It is written: “It was after Saul’s death and David had returned from smiting the Amalekites, and David had stayed in Tziklag [two] days” (II Samuel 1:1), (David immediately took Saul’s place as military leader.) and it is written prior to this matter, [even] prior to Samuel’s death: “David was the son of a nobleman…” (I Samuel 17:12). (This is the opening verse of the passage describing the beginning of David’s career as a warrior, when he slew Goliath.)

And some say that [when the moon was reduced in size] she became totally dark, and [God] decreed upon her that she would only shine from the light of the sun. [The moon] said to [God]: Master of the Universe, [how can it be that] because I spoke a correct matter to you, I should be diminished? God said to [the moon]: If so, I will in the future, in the days of the messiah, return your light. As it is written "And the light of the moon will be as the light of the sun"(Isaiah 30:26). [The moon] said to [God]: I have sinned [by challenging you]. Forgive me. [God] said to [the moon]: I forgive you. [The moon] said to [God]: How will I know that you have forgiven me? [God] said to [the moon]: And you will rule by day and night. [The moon] said to [God]: Master of the Universe, what benefit is there if I shine at day when [the sun] appears? [After all], you have called me the small light, as it says "and the small light" (Genesis 1:16). [God] said to [the moon]: The righteous will be called after your name: Jacob the Small [son] (Genesis 26:15), David the Small (I Samuel 17:14). [The moon] said to [God]: Master of the Universe, if the righteous are also called small, what sign of forgiveness is this for me? Once God saw that [the moon's] mind would not be settled, he increased her multitude [of stars]. As it says: "And the stars" (Genesis 1:16). And due to her honor, [God] increased her multitude [of stars], as a ruler who walks forth and the wealthy [dignitaries] of the land walk with him.

(Gen. 32:4:) THEN JACOB SENT….] This text is related (to Prov. 26:17): A PASSER-BY WHO MEDDLES IN A QUARREL NOT HIS OWN IS LIKE ONE WHO SEIZES A DOG BY THE EARS. (Cf. Gen. R. 78:3.) Who is this person? This is Jacob. When he had set out from his father's house, what is written (in Gen. 28:20)? THEN JACOB VOWED A VOW. What did he say (ibid., cont.]:)? IF GOD IS WITH ME < … > Thus did the Holy One respond to him (in vs. 15): SEE I AM WITH YOU. (Gen. R. 70:4 reports a discussion between R. Ayyevu and R. Jonathan over whether vss. 15 and 20 are disarranged or whether the Holy One simply anticipated Jacob’s vow.) Our masters have said: He responded to him on every < point > except for sustenance. (Gk.: pronoos (“thinking beforehand”). Gen. R. 69:6.) R. Osha'ya said: He also responded to him for sustenance, since it is stated (in Gen. 28:15): FOR I WILL NOT LEAVE YOU UNTIL ('D 'ShR) I HAVE DONE WHAT ('ShR) I PROMISED YOU. Why did he say two times: ('ShR 'ShR)? He spoke, as it were, something difficult. R. Osha'ya said: The Holy One said to him: Blessed (rt.: 'ShR) am I and blessed (rt.: 'ShR) are you when I do this thing for you. Again he demanded < as a condition > (in Gen. 28:21): AND IF I RETURN SAFELY. He said to him (in vs. 15): AND I WILL BRING YOU BACK < UNTO THIS LAND >. R. Hanina b. R. Isaac said: Blessed (rt.: 'ShR) is one born of woman who has heard this from his Creator. See, whatever he demanded from his Creator he promised him. Then, with these promises, he sends and says (in Gen. 32:5 [4]): THUS YOU SHALL SAY TO MY LORD ESAU. Ergo, it is well stated (in Prov. 25:26): < A PASSER-BY WHO MEDDLES IN A QUARREL NOT HIS OWN IS > LIKE ONE WHO SEIZES A DOG BY THE EARS. (The text from Proverbs seems to assume a situation like this: Jacob’s welfare was a matter between himself and his Creator; so why should he get involved with Esau.)

Our sages of blessed memory said: “Observe that the way of the Holy One, blessed be He, is not the way of man.” It is not man’s way to heal with what he wounds. If he wounds with a knife, he heals with a plaster, but the Holy One, blessed be He, heals with what He wounds. When He smote Job, He did so with a tempest, as it said: And multiply my wounds without cause (Job 9:17), and when He healed him He did so with a whirlwind, as it is said: Then the Lord answered Job out of the whirlwind (ibid. 38:1). When He sent Israel into exile, He did so with clouds, as is said: How hath the Lord covered with a cloud (Lam. 2:1), and when He brought them back, He did so with a cloud, as it is said: Who are these that fly as a cloud? (Isa. 60:8). When He dispersed them, He scattered them like doves, as it is said: But they that shall at all escape of them, shall be on the mountains like doves of the valleys, all of them moaning (Ezek. 7:16). When He gathered them together, He did so as doves: As the doves to their cotes (Isa. 60:8). When He blesses them, He does so only while “looking forth,” as it is said: Look forth from Thy holy habitation (Deut. 26:15), and when He exacts retribution from their enemies, He does so while “looking forth,” as it is said: And it came to pass on the morning watch that the Lord looked forth through the pillar of fire and of cloud (Exod. 14:24). When the pillar of cloud descended it turned (the water) into mud, and the pillar of fire scalded them. The hoofs of their horses became entangled (and they fell), causing the horses to fall upon the mares that were beneath. Thus it says: Then did the horses’ hoofs stamp by reason of their prancings, the prancings of the mighty ones (Judg. 5:22). He confused and befuddled them. He took away their reasoning power, and they did not know what to do.

(Numb. 6:22–23:) “Then the Lord spoke unto Moses, saying, “Speak unto Aaron and unto his children, saying, ‘Thus shall you bless the Children of Israel.’” Let our master instruct us: In the case of priest with a blemish, is it right for him to raise his hands (in the priestly blessing)? Thus have our masters taught (in Meg. 4:7): A priest whose hands are blemished may not raise his hands. But Rabbi taught, “A priest who has blemishes anywhere at all may not raise his hands.” R. Judah says, “Also whoever has his hands stained with woad, (Buber’s note suggests emending satim to satis, and the translation follows his emendation. On satis, see the Gk. and Lat. word, isatis, which denotes a plant producing a deep blue dye.) madder, or rubia may not raise his hands. Why? Because it is customary for people to be looking at him.” R. Joshua the Great taught, “If the majority of the men in the town are in that business (i.e., of dying cloth), he is permitted to raise his hands; in the same way that in the South, there are [many] hides that are tanned purple and their hands [with which they bless] are dyed.” The Holy One, blessed be He, said, “From the beginning I have blessed My people; from now on the blessings are transmitted to you. You are to bless My children,” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless Israel. How is this shown? From what they have read [on the matter] (in Numb. 6:23), “Speak unto Aaron and unto his children, saying, ‘Thus shall you bless.’” (Numb. 6:23:) “Thus shall you bless.” This text is related (to Deut. 26:15), “Look down from Your holy dwelling, from the heavens, and bless Your people.” The congregation of Israel said to the Holy One, blessed be He, “Master of the world, You tell the priests to bless us. (Numb. R. 11:2.) We only need You to bless us, as stated (Deut. 26:15), ‘Look down from Your holy dwelling, [from the heavens, and bless Your people].’” The Holy One, blessed be He, said to them, “Although I have told the priests to bless you, I am standing along with them and blessing you.” For that reason the priests spread their hands. (See Sot. 7:6 for details about how the priests are to hold their hands.) [They do so] to say, “The Holy One, blessed be He, is standing behind us.” So also it says (in allusion to the Holy One, blessed be He, in Cant. 2:9) “there he stands behind our wall, gazing through the windows, peering through the lattice,” [i.e. “gazing through the windows,”] from between the fingers of the priests; “peering through the lattice,” when they extend their hands. It is therefore stated (in Numb. 6:23), “Thus shall you bless.”

IN THE VALLEY OF GERAR, far away from the city. And [Isaac] digged again the wells of water, which they had digged in the days of Abraham his father, and which the Philistines had stopped up before Isaac left Gerar, he once again dug. Thus the words of Rashi. It would appear from Rashi’s words, then, that the wells mentioned here [in Verse 18] are the same as those mentioned [above in Verse 15]: For all the wells which his father’s servants had digged in the days of Abraham his father the Philistines had stopped them, and filled them with earth. But this is not so, for how would the Philistines give him permission when they had said, “These wells are a source of danger to us because of invaders.” (Quoted in Rashi, Verse 15 here.) Rather, the wells [mentioned in Verse 18] are different ones in another location since the valley of Gerar is the name of a place, or perhaps the valley extended from Gerar to another land, and when the Philistines, namely, the lords of Gerar — the principality of the king — became jealous of Isaac, they stopped the wells which were his by inheritance from his father in the boundary of the city of Gerar. The king then sent him away from his throne-city, and he went to another city. Possibly, this new place was not part of his kingdom even though it was in the land of the Philistines. There were other wells there which Abraham had dug when he lived there for many days (Above, 21:34.) but which the Philistines stopped upon his death since Isaac did not dwell there. They did not do this out of hatred. But in the days of Abraham, [even after he had moved from there], they did not want to stop them out of respect to him, saying, “Perhaps he will return to dwell there.” This was why Isaac returned and dug them in the valley. But the herdsmen of the valley quarrelled with him saying, The water is ours, (Verse 20 here.) meaning, “The well is in the valley, and the waters ooze forth from that valley while those in the valley are diminished. Hence they are ours.” It is for this reason that Scripture mentions, And they found there a well of living water, (Verse 19 here.) stating that it was a source gushing forth living water which did not come from the valley as those who quarrelled with Isaac had previously claimed.

and reputed dull in your sight Heb. נטמינו. We are considered in your eyes as stopped up. The word has no radical besides the “teth” “mem,” like טַמוֹנוּן פְלִשְתָּאֵי, which is the Aramaic translation of סִתְּמוּם פלשתים “the Philistines stopped them up” (Gen. 26:15). Some explain [this] as an expression of hiding (טמינה), but they are in error, because were that the case, the word would require two “nun”s, one for the radical and one for the plural suffix.

For most readers, there is a certain lack of clarity concerning Yitzchak’s rather puzzling identity. He is clearly different from Avraham and Yaakov in ways that very subtly show a unique approach to life. As opposed to the other patriarchs, Yitzchak never seems to be at the center of the narrative. Even at the pinnacle of his life – being offered as a sacrifice – Yitzchak stays in the background. Likewise, when he marries Rivka, his role still remains limited. This pattern continues throughout the rest of his adult life, which we see described in Parashat Toldot. In the few scenes where Yitzchak is actually the protagonist, he seems to limit himself to two rather conservative ways of dealing with the world: 1) to wait for events to happen to him and only then to react (e.g., when children were not granted to him and Rivka, when he is confronted by Avimelech, when Rivka tells him that he should send Yaakov away, etc.) and 2) whenever possible, to rely on the previous strategies of his father Avraham (e.g., proclaiming his wife to be his sister, making a pact with the local leader, etc.). (See Rabbenu Bachya on Bereshit 26:15 for a discussion of this point.)

“The Philistines stopped up the wells, filling them with dirt” [26:15]. The Philistines stopped up all the wells that Abraham had dug. They said: when a people will come to besiege the city, they will not have any water and will have to leave the city. Therefore, they stopped up all the wells. (Rashi, Genesis, 26:15.) Isaac dug them again and the Philistines stopped them up again. Later, he found a well and called it living waters, that is spring water. The shepherds of Abimelech argued about that well. Isaac called it, esek that is to say, war. Isaac dug another well and called it sitna, that is to say enmity. The third time he found a well that they did not fight over and he called it, rehovot, that is to say expansion.

All the wells that his father’s servants had dug in the days of his father, Avraham—the Philistines plugged them, and filled them with earth.

And all the wells which the servants of his father had digged in the days of Abraham his father, the Philistaee stopped up and filled with earth.

As long as Abraham was alive, there was plenty, as it is said (Gen. 24:1), "And God had blessed Abraham in everything." Once Abraham died, "There was a famine in the land" (Gen. 26:1). Isaac came and [again] there was plenty, as it says (Gen 26:12), "Isaac sowed in that land [and reaped in that year a hundred measures]." As long as Abraham was alive, the wells were filled with water, [but] once Abraham died what does it say, but (Gen. 26:15), "And all the wells which had been dug [by the servants of his (i.e., Isaac's) father in the days of Abraham his father, the Philistines stopped up and filled with earth]." They said, since they are no longer filled with water, they will be a hazard should we stumble into them, and thus they filled them up. Isaac came and [again] the wells were filled with water, as it is said (Gen. 26:18-19), "And Isaac again dug up the wells of water, etc." and "[Isaac's] servants [also] dug, etc."

לך מעמנו, “go from us;” they argued that the reason they wanted him to leave was that they felt their land had not been blessed due to the famine, as opposed to the piece of land on which Yitzchok had brought forth such an exceptionally good harvest. They assumed that as soon as Yitzchok would vacate the land he had worked they would appropriate it for themselves and reap the benefits.

כי עצמת ממנו, "for you have become more powerful than we." Even the wealth and authority of the king paled into insignificance compared to the reputation of Isaac. There is no greater humiliation for a king than to be ranked lower than some other resident in his domain.

ויאמר ..כי עצמת, you have become wealthier and able to dispense more good than we. He used the plural ending nu instead of nee, i.e. ממני, meaning that Yitzchok had become not only more powerful than any individual in his country, but even more powerful than a whole group of Philistines collectively. He suggested that Yitzchok exposed himself to acts of violence due to the jealousy of him of so many Philistines so that even Avimelech’s warning to his people not to molest him might be ignored. My father of blessed memory understood the word ממנו as applying to all the Philistines collectively.

לך מעמנו כי עצמת ממנו מאור. Es dürfte eine tiefe Wahrheit in der ם-Stufe der zum קץ הימין, zum Ziele der Tage fördernden Geula liegen, welche in dem Prophetenvermächtnis der Endzeichen unseres Alphabets (Siehe zu לך לך, Breschit 12, 1) auf diese Stelle hinweisend, niedergelegt ist. Es dürfte damit uns gesagt sein, wie die unfreundliche קנאה, wie der Neid und die Eifersucht der Völker, die das glückliche Galutisrael auf der Jizchakstufe findet, und die zu ihm sprechen: ׳לך מעמנו כי עצמת וגו nicht das geringste unter den göttlichen Werkzeugen zu unserer Rettung bilden. Wer weiß, wie leicht Jizchak ohne diese ihn wieder in die Isolierung weisende Philister-Eifersucht in den großen Betrieb seines Reichtums und in die vornehme bürgerliche Stellung, die er dadurch gewonnen, mehr als es dem Sohne Abrahams und dem Träger seines geistigen Vermächtnisses geziemte, hätte aufgehen können, vor welchem Aufgehen eben die zurückweisende קנאה ihn rettend bewahrte. Gewiss ist es, daß seine, seiner Stufe entgegengreifenden emanzipierten Söhne durch die trotz allem abweisende קנאה immer wieder auf sich selbst zurückgewiesen werden, und daher diese קנאה kein unbedeutendes, rettendes Heilmittel sein dürfte, welches ihrem Glücke beigegeben ist, um dem so verlockenden Reiz desselben entgegenzuwirken, — und sie an ihren eigentlichen jüdischen Beruf immer wieder und wieder zu mahnen. —

כי עצמת ממנו, you would be able to stage a rebellion against us using all your wealth.

The envy and general resentment of the residents of Gerar toward Isaac also finds expression in a statement of the king, which represents the overall feeling of the public. Avimelekh said to Isaac: Leave us, for you have grown much mightier than we. You are too strong for us; one who grows wealthy in such an irregular manner is liable to upset the social and political balance in our community.

And in Pirkei deRabbi Eliezer (Chapter 48:17), he gave a different reason for the word[s], I have surely visited [pakod pakadati], with which they were redeemed. It said, and this is its language there: Rabbi Eliezer said, "The five letters of the Torah that are of double [shape] are all expressions of redemption. Kaf, kaf, with which our father Abraham was redeemed from Ur of the Chaldees, as it is stated: Go out [lekh lekhah] of your land (Gen. 12:1). Mem, mem, with which our father Isaac was redeemed from the Philistines, as it is stated: Go from us, for you are much mightier than us [mimenu meod] (Genesis 22:16). Nun, nun, with which our father Jacob was redeemed from the hand of Esau, as it is stated, Deliver me, I pray, [hatzileini na] (Genesis 32:11). Peh, peh, with which the Jewish people was redeemed from Egypt, as it is stated: I have surely visited you, [pakod pakadti] (Exodus 3:16, 17). Tzadi, tzadi, with which the Holy One, blessed be He, in the future will redeem the Jewish people at the end of the fourth empire, as it is stated: Tzemach is his name; and he shall grow up [yitzmach] out of his place (Zechariah 6:12). All of them were told to Abraham, and Abraham passed them down to Isaac, and Isaac passed them down to Jacob, and Jacob passed them down to Joseph and his brothers, as it is stated: He will surely visit [pakod yifkod] you (Genesis 50:24). Asher, the son of Jacob, passed down the mystery of the redemption to Serah his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to Serah, the daughter of Asher, and they said to her, 'A certain man has come, and he has performed such and such signs before us.' She said to them, 'There is no substance to these signs.' They said to her, 'But did he not say, "Pakod yifkod?"' She said to them, 'He is the man who will redeem the Jewish people in the future from Egypt, for so did I hear from father.' As it is stated: And the people were convinced when [...] the Lord had visited [pakad] His people (Exodus 4:31)." To here [is the midrash].

Rabbi Yehuda said, Woe to the wicked, whose generosity is not complete. Come and behold, Efron first said, "my lord, hear me, the field I give you, and the cave that is in it" (Beresheet 23:11). Later he said, "four hundred shekels" (Ibid. 14), and then, "and Abraham weighed to Efron current money with the merchant" (Ibid. 16). Here too, it is written at first "Behold, my land is before you,". Then he said (to Isaac), "Go from us; for you are much mightier than we" (Beresheet 26:16). Rabbi Elazar said to him, This is the benevolence Abimelech had for Isaac. He took nothing from him and sent him away with his money and possessions. Then, he went after him to make a covenant with him.

Mem, nun, tzadi, peh, kaf, the double letters, (These letters are written differently when they appear as the last letter of a word.) were stated by the prophets. Kaf kaf alludes to Abraham: “Lekh lekha” (Genesis 12:1) – he will beget a son at the age of one hundred. (The letter kaf appears twice in lekh lekha. Lamed – 30 + kaf – 20 = 50 x 2 = 100. Mem mem) is for Isaac: “For you have grown much mightier than we [mimenu]” (Genesis 26:16). (The letter mem appears twice in mimenu. An alternative term meaning “than we” could have been employed, but wasn’t.) He alluded to him that he and his descendants would be mighty in two worlds. Nun nun for Jacob: “Deliver me, please [hatzileni na]” (Genesis 32:12); deliver in two worlds. Peh peh to Israel, [when God said] to Moses: “I have remembered you [pakod pakadeti]” (Exodus 3:16). Tzadi tzadi – “Behold a man, Tzemaḥ is his name, [and he will sprout [yitzmaḥ…]” (Zechariah 6:12). And it says: “I will establish for David a righteous offshoot [tzemaḥ tzadik] and he will reign as king and succeed, and he will perform justice and righteousness in the land” (Jeremiah 23:5). “A leader of fifty” (Isaiah 3:3) – twenty-four books; add to them eleven of the twelve minor prophets, excluding Jonah, which stands alone, six orders of Mishna, and nine chapters of Torat Kohanim (The Torat Kohanim is a midrash halakha on Leviticus. At the time that this midrash was written, the Torat Kohanim was apparently divided into nine large chapters.) – that is fifty. “They are sixty queens” (Song of Songs 6:8) – sixty tractates; “and eighty concubines” (Song of Songs 6:8) – eighty study halls that were in Jerusalem, corresponding to its entrances; “and young women without number” (Song of Songs 6:8) – external Mishna. (Tannaitic statements which were not incorporated into the Mishna.) “Behold the bed of Solomon: There are sixty valiant men around it” (Song of Songs 3:7) – sixty letters of the Priestly Benediction. (Numbers 6:24–26.) “Three hundred and eighteen” (Genesis 14:14) – it is Eliezer. (The number of members of his household whom Abraham took to recover Lot corresponds to the numerical value of Eliezer: alef – 1 + lamed – 30 + yod –10 + ayin – 70 + zayin – 7 + reish – 200 = 318.) “Because [ekev] Abraham heeded My voice, and kept My commission, My commandments, My statutes, and My laws” (Genesis 26:5) – at the age of three he recognized Him. (Abraham heeded God’s voice for ‘ekev’ years: ayin – 70 + kof – 100 + beit – 2 = 172. He lived a total of one hundred and seventy-five years. He recognized God at age three.) HaSatan – three hundred and sixty-four, (Heh – 5 + sin – 300 + tet – 9 + nun – 50 = 364.) the number of days in the solar year that he [the Satan] has license to inform on all of them, excepting Yom Kippur. Rav Ami said in the school of Rabbi Abba: Abraham, as long as he was not circumcised and had not begot a son, was lacking a heh. The heh was added, he became whole, and he begot a son at the sum of his letters. (Alef – 1 + beit – 2 + reish – 200 + heh – 5 + mem – 40 = 248, the number of limbs in a person’s body.) “A woman of valor is the crown of her husband” (Proverbs 12:4) – this is Sarah. Sarai was her name; two amora’im have a dispute regarding this: One said: The yod was split in two, heh for Abraham and heh for Sarah. (Yod is ten and heh is five.) And one said: The yod that was taken from Sarah objected, until Joshua [Yehoshua] came and Moses added a yod (Yehoshua's name, originally, was Hoshea.) – may the Lord rescue you [Ya yoshiakha] from the counsel of the spies. (Yehoshua is a portmanteau of ya yoshiakha.) The yod of Isaac [Yitzḥak] corresponds to the ten ordeals; tzadi,to the ninety years of age that Sarah was when he was born; ḥet, to the eight days [of age] at which he was circumcised; kof, Abraham was one hundred years of age. (When Isaac was born.) Jacob [Yaakov] was named for himself. Yod corresponds to the tenth. Calculate from Benjamin until Levi; (Counting backwards from Benjamin, Levi is the tenth.) he is the tenth. Ayin – “with seventy people” (Deuteronomy 10:22); (This is the number of people with whom Jacob descended to Egypt. kof) – corresponding to the letters in the blessing of: “May God give you” (Genesis 27:28). Beit remains. It is corresponding to the two angels that ascended. (When Jacob left Canaan to go to Aram.) The tablets contained six hundred and thirteen mizvot, corresponding to the letters from “I am” (Exodus 20:2) until “that is your neighbor’s” (Exodus 20:14), no more and no fewer. All of them were given to Moses at Sinai, among them statutes, ordinances, Torah, Mishna, Talmud, and aggada. “Fear of the Lord, that is his treasure” (Isaiah 33:6). Among all the attributes, there are none greater than fear and humility (Since humility is not mentioned elsewhere in this portion of the midrash, Matnot Kehuna and Etz Yosef write that it should be erased.) – “Now, Israel, what does the Lord your God ask of you? Only to fear the Lord your God, to walk in all His ways, and to love Him, and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The numerical value of yirat is six hundred and eleven, (Yod – 10 + reish – 200 + alef – 1 + tav – 400 = 611.) and of Torah is six hundred and eleven. (Tav – 400 + vav – 6 + reish – 200 + heh – 5 = 611.) Add fear and Torah to them; (When a gematria is used, sometimes the word or words being discussed are used to add 1 to the gematria. Thus, 611 + Torah + yirat = 613.) the result is six hundred and thirteen. Tzitzit – the Rabbis taught: Eight strings that are drawn and five knots, two above (Adjacent to the corner of the garment.) and three below, that is six hundred and thirteen. (Tzadi – 90 + yod – 10 + tzadi – 90 + yod – 10 + tav – 400 = 600 + 8 strings + 5 knots = 613.) The days of Abraham were one hundred and seventy-five years; Isaac, one hundred and eighty years; Jacob, one hundred and forty-seven years. When you add them together, the result is five hundred and two years. That is, likewise, the distance between the heavens and earth: “Like the days of the heavens over the earth” (Deuteronomy 11:21). (The preceding phrase is: “regarding which the Lord has taken an oath to your forefathers.” And "the days of the heavens over the earth" is interpreted as the time that it would take to walk from the earth to the heavens.) “[These are David’s last words: The utterance of David son of Yishai, and the utterance of the man] raised on high [al]” (II Samuel 23:1) – this corresponds to one hundred blessings. (The numerical value of al is 100: Ayin – 70 + lamed – 30 = 100.) Each day one hundred men of Israel would die. David came and instituted for them one hundred blessings. Once he instituted them, the plague was halted. Al – the yoke [ol] (Both al and ol are written with an ayin and lamed.) of Torah and the yoke of suffering. “Forgive all iniquity, and accept good [tov], and instead of bulls we will pay the offering of our lips” (Hosea 14:3). Israel said: ‘Master of the universe, when the Temple was extant, we would sacrifice an offering and gain atonement; now, we have nothing in our hand other than prayer.’ The numerical value of tov is seventeen; prayer contains nineteen blessings? (The Amida.) Exclude from there the blessing of the heretics, (This refers to the twelfth blessing in the Amida.) that they instituted it in Yavne, and “the offshoot of David” (This refers to the fifteenth blessing of the Amida.) that they instituted after him because of: “Examine me, Lord, and test me” (Psalms 26:2). (See Sanhedrin 107a, where David fails the test of Bathsheba.) Rabbi Simon says: On the basis of a numerical cypher, “and accept good [tov]” equals the value of nefesh [person]. (With the atbash cypher, the distance of a letter from the beginning of the alphabet is measured, and it is replaced bythe letter that is the same distance from the end of the alphabet. Tet – nun; vav – peh; beit – shin: tov becomes nefesh.) Israel said: ‘When the Temple was extant, we would burn fats and the other portions on the altar and gain atonement. Now, here are our fats, our blood, and our souls. May it be Your will that they will serve as atonement on our behalf’ – “instead of bulls we will pay the offering of our lips.” “The Lord granted her pregnancy [herayon]” (Ruth 4:13). Its numerical value is two hundred and seventy-one. (This is the number of days in nine full months, plus the first day of the tenth month.) The measure of water in a ritual bath is forty se’a, which corresponds to the number of times that the water of a well [be’er] is written in the Torah. How many egg bulks are in a ritual bath? There are five thousand seven hundred and sixty. Each and every se’a is one hundred and forty-four egg-bulks. Ḥalla is forty-three and one-fifth egg-bulks. From where is it derived that one requires forty se’a for a ritual bath? “The water of Shilo’aḥ that flows slowly [le’at]” (Isaiah 8:6), whose numerical value is forty. One who is separating ḥalla must, by Torah law, separate one from forty-three and one-fifth [egg-bulks], in accordance with the numerical value of ḥalla. (Ḥet – 8 + lamed – 30 + heh – 5 = 43.) The primary categories of labor are forty less one, as it is written: “These are the matters [eleh hadevarim]…” (Exodus 35:1). (The following verse begins: “Six days labor shall be performed…” Eleh) – thirty-six, (Alef – 1 + lamed – 30 + heh – 5 = 36. devarim) – two, (Devarim (matters) is written in the plural. The minimum plural possible is two. hadevarim) –three; (Deriving an additional one from the heh prefix.) that is forty less one. “Forty he shall flog him, he shall not add” (Deuteronomy 25:3), corresponding to the forty curses that the serpent, Eve, Adam, and the ground were cursed. The Sages deducted one due to “he shall not add.” Those who recommended acquittal would have a majority of one, and thus the iniquities are fewer. (Iniquities can refers to people who the court puts to death by mistake. According to that explanation, the midrash here explains that in order to prevent the iniquity of mistakenly killing somebody, for acquittal a majority of one is sufficient, but a majority of two is required for a guilty verdict.) It is preferable when convicting that at least a majority of two will prevail, rather than one. “Sheshakh” (Jeremiah 25:26, 51:41) is Babylon [Bavel] in the atbash cypher. “[Son of] Tave’al” (Isaiah 7:6) according to the albam (Alef becomes lamed. The alphabet is divided in two in the middle, with eleven letters in each group. The first letter in the first group – aleph – is replaced by the first letter in the second group – lamed. The second letter – bet – is replaced by mem, etc.) cypher is Remala. (The son of Tave’al, mentioned in the verse, is a reference to Pekaḥ ben Remalyahu, king of Israel.) “With this [bezot] shall Aaron enter the Sanctum: with a young bull as a sin offering, and a ram as a burnt offering” (Leviticus 16:3), bezot is an allusion to the first Temple, that would stand four hundred and ten years. (Beit – 2 + zayin – 7 + alef – 1 + tav – 400 = 410.)

“Avimelekh commanded all the people” – Rabi Aivu said: No person should even cast a rock at them; that is what is written: “They lie in wait in their dwelling places; they watch my footsteps in hopes of taking my life” (Psalms 56:7). “The man grew wealthy, and continued to grow until he became very wealthy” (Genesis 26:13). “The man grew wealthy, and continued to grow” – Rabbi Ḥanin said: To the extent that they would say: The manure of Isaac’s mules, and not Avimelekh’s silver and gold. (The manure from Isaac's mules was worth more than the Avimelekh’s gold and silver.) “He had livestock of flocks, and livestock of cattle, and a great household, and the Philistines envied him” (Genesis 26:14). “He had livestock of flocks, and livestock of cattle, and a great household [vaavuda].” Daniyel the tailor said: Ve’avda is written – if a person does not render himself like a slave with his slave, he does not acquire it, (If he does not oversee the work of his slaves and workers, he will not see a benfit from the property he has.) as it is stated: “Better to be lightly esteemed with a slave” (Proverbs 12:9). (It is better to work like a slave when you have a slave, otherwise you will only lose from having a slave.) The way of the world is that a person must toil and seek the expenditures of his household, and they sit in his home. (The slaves sit idly at home.) Avimelekh said to Isaac: Leave us, for you have grown much mightier than we” (Genesis 26:16). “Avimelekh said to Isaac: Leave us, for you have grown…mightier than we” – he said to him: ‘All that growth that you have grown, did it not come to you from us? In the past you had only one flock and now you have many flocks.’

It is written (in Is. 2:2): AND IT SHALL COME TO PASS THAT IN THE LATTER DAYS THE MOUNTAIN OF THE HOUSE OF THE LORD SHALL BE ESTABLISHED …. This text is related (to Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), . to teach you that everyone who is troubled (rt.: Ts'R) from his beginning has rest at his end. You have no one who was more troubled (rt.: Ts'R) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings oppressed him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest. (Gen. 24:1) NOW ABRAHAM WAS OLD, ADVANCED IN YEARS, AND THE LORD BLESSED ABRAHAM . Isaac was troubled (rt.: Ts'R) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16): AND ABIMELECH SAID UNTO ISAAC: GO AWAY FROM US, FOR YOU HAVE BECOME HAVE BECOME TOO POWERFUL FOR US. In the end they begged him for mercy, [as stated] (in vs. 27): AND ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME…. Jacob also was troubled (rt.: Ts'R) in his youth, as stated (in Ps. 129:1): THEY HAVE HARASSED ME GREATLY FROM MY YOUTH, LET ISRAEL NOW SAY. While he was in his mothers belly, Esau wanted to kill him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED WITHIN HER…. [Moreover, when he received the blessings, (according to Gen. 27:41:) THEN ESAU HATED JACOB …, AND ESAU SAID IN HIS HEART: . So he fled to Laban and was troubled (rt.: Ts'R) over his daughter, and after that Laban wanted to kill him, as stated (in Deut. 26:5): AN ARAMEAN WOULD HAVE DESTROYED MY ANCESTOR. (This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR.) He went away from him and encountered Esau, as stated (in Gen. 33:1): NOW JACOB RAISED HIS EYES AND SAW ESAU COMING…. There came upon him the trouble over Dinah and the trouble over Joseph. Yet in the end he had rest, [as stated] (in Gen. 47:12): AND JOSEPH SUSTAINED HIS FATHER …. Ergo (in Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), .

Another interpretation (of Gen. 28:10): AND JACOB SET OUT. It is written (in Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS AND SHUT [YOUR DOORS] BEHIND ME. (The MT reads BEHIND YOU.) HIDE JUST FOR A MOMENT UNTIL MY ANGER PASSES. When you see a fateful hour, do not stand against it but give way to it. Thus it is stated: GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS. Look at me, as it were, for I have perceived an hour < made > fateful through your sins. I did nothing. Instead I gave way to it, as stated (in Lam. 2:3): HE HAS WITHDRAWN HIS RIGHT HAND…. So also you, GO MY PEOPLE. Thus, the one who stands against the hour will fall into its hand; but whoever gives way to the hour will have the hour fall into his hand. Naboth stood against the hour {and stood against it} [and fell into its hand]. When Ahab said to him (in I Kings 21:2): GIVE ME YOUR VINEYARD SO THAT I MAY HAVE IT FOR A VEGETABLE GARDEN. What did he do? He said (in vs. 3): THE LORD FORBID < THAT I SHOULD GIVE YOU MY ANCESTORS' INHERITANCE >. What happened to him? He fell into the hand of the hour, as stated (in vs. 13): AND THE MEN OF BELIAL TESTIFIED AGAINST [NABOTH BEFORE THE PEOPLE…. AND THEY STONED HIM TO DEATH WITH STONES]. Abraham gave way to the hour and fled from Nimrod, the king of the Chaldeans. So the hour returned and fell into his hand when he killed sixteen kings. It is so stated (in Gen. 14:15): THEN HE DEPLOYED < HIS FORCES > AGAINST THEM BY NIGHT. Isaac also gave way to the hour when the Philistines said to him (in Gen. 26:16): GO AWAY FROM US. Immediately < the passage continues > (in vs. 17): SO ISAAC WENT AWAY FROM THERE. Then the hour returned and fell into his hand, as stated (in Gen. 26:26-28): THEN ABIMELECH CAME UNTO HIM FROM GERAR…. SO ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME …? AND THEY SAID: WE HAVE CLEARLY SEEN THAT THE LORD IS WITH YOU…. Joseph also gave way to the hour. When his brothers sold him, was he not able to say: I am your brother? But he gave way to the hour, and the hour returned and fell before him, as stated (in Gen. 50:18): THEN HIS BROTHERS ALSO WENT AND FELL DOWN BEFORE HIM. Moses gave way to the hour, as stated (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH. So the hour returned and fell into his hand, as stated (in Exod. 11:3): {AND} [ALSO] THE MAN MOSES WAS VERY GREAT IN THE EYES OF PHARAOH'S [SERVANTS] AND IN THE EYES OF HIS PEOPLE. David also gave way to the hour, as stated (in I Sam. 20:1): BUT DAVID FLED FROM NAIOTH. It is also written (in Ps. 3:1): WHEN HE FLED FROM HIS SON ABSALOM. And it is written (in Ps. 57:1): [WHEN HE FLED] FROM SAUL IN THE CAVE. So the hour returned and fell into his hand when Saul said to him (in I Sam. 24:21 [20]): [PLEASE] LOOK, I KNOW THAT YOU SHALL SURELY REIGN AND IN YOUR HAND THE KINGDOM OF ISRAEL SHALL ARISE. So < it was > also < with > Jacob, who fled from the hour. (Hosea 12:13 [12]:) THEN JACOB FLED TO THE LAND OF ARAM. And the hour fell into his hand, as stated (in Gen. 36:6): THEN ESAU TOOK HIS WIVES < … > AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB. Ergo (in Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS.

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.” (This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR.) He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace (Palterin. Gk.: praitorion; Lat. praetorium.) children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.” (Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army.) All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Genesis 50:24,] "pakod yifkod (He will surely remember you)" [is a hint to] Yosef, [that] He will remember you in this world, and He will remember you in the world to come. The doubling of tzadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, ou'metachtav yitsmach (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDaveed tsemach tsadeek (and I will raise up a true branch of David)." ["The leader of fifty" (Isaiah 3:3)] ("Sixty were the queens" [Song of Songs 6:8]). Twenty-four books (of the Bible), and add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold ["The leader of fifty"] ("Sixty were the queens"). "[Sixty were the queens] and eighty were the concubines" (Song of Songs 6:8). Sixty tractates and eighty study halls that were in Jerusalem corresponding to its gates. "And maidens without number" (Song of Songs 6:8). The study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This] corresponds to the [number of] letters of [the priestly blessing,) "May the Lord bless you and keep you, etc." (Numbers 6:24-26). The Satan (HaSatan) has the numerical equivalent of the count of the days of the solar year, as he rules over all the year to slander, except for Yom Kippur. Rabbi Ami bar Abba said, "Avraham was missing five organs before he was circumcised and [before he] fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered, and he was called Avraham [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." [Regarding] Sarai, two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod [with a numerical count of ten that was taken from her] was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehshoua came and had a yod added, as it is stated (Numbers 13:16), "and Moshe called Hoshea [...], Yehoshua." And it saved him from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod [with a numerical count of ten] corresponds to the ten trials [of Avraham]. [The letter] tsadi [with a numerical count of ninety, as] Sarah was ninety when he was born. [The letter] chet [with a numerical count of eight, as] he was circumcised on the eighth day. And the letter kof [with a numerical count of one hundred, as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards, Levi. Count from (the last son), Binaymin to Levi - there are ten sons, and Levi was the tenth. And he gave him as a tithe to the Omnipresent to fulfill [what he said] (Genesis 28:22), "all that You give to me, I will surely tithe it to You." [The letter] ayin [with a numerical count of seventy corresponds to the number of offspring he took to Egypt], "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received], "And may He give you [etc.]" (Genesis 27:28). Take away the name [of God] from there, and one hundred [letters] remain. [The letter] bet [with a numerical count of two] corresponds to two angels [that he saw on the ladder in his dream] rising. Yehudah was called according to [the significance of the numerical count of the letters of] his [own] name: Thirty, corresponding to the thirty virtues of the monarchy. There were six hundred and thirteen letters on the tablets - from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, as it is stated (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you [besides to fear Him]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; along with Torah and circumcision, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) is six hundred. [Add] eight strings and five knots, behold that is six hundred and thirteen. "[The man (David)] raised on high" (II Samuel 23:1) - [high (al)] has a numerical value of one hundred, corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David and ordained [the daily saying of] one hundred blessings. "And now Israel, what (mah) does the Lord, your God, ask of you" - read it as one hundred (meah), these are the hundred blessings. Once he ordained it, the pestilence ceased. "This is the law of the burnt-offering (olah), it is the burnt-offering" (Leviticus 6:2), [meaning] the yoke (ulah) of Torah and the yoke of repentance. "Two anointed ones" (Zechariah 4:14). These are David and Aharon who were anointed with the anointing oil, such that their anointing was for [all] the generations. With Aharon, it is written (Numbers 25:13), "It shall be for him and his descendants after him, a pact of priesthood for all time." With David it is written (Ezekiel 37:25), "and My servant David as their prince for all time." "Forgive all guilt and take the good (tov)" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen [blessings]. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "'Forgive all guilt and take the good (tov).' The numerical value of tov in at-bash (matching letters based on how close they are to the center of the alphabet) is [the same as] soul (nefesh). Israel said, 'Behold the fat from us, from our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of the [number of the] days of the nine months of birthing (two hundred and seventy one). The name of the angel that is appointed for conception is night, as stated (Job 3:3), "and the night [that it was] said, 'A man was conceived." The measure of the water of a mikveh (ritual bath) is forty seah corresponding to the [forty mentions] of well, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. And a seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] hallah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value of le'at is forty. Behold the measure of a seah is a tefach by a tefach with the height of [sixteen] tefach [and a fifth]. And one who separates the measure of the hallah [tithe] must separate [one part in forty three] and a fifth [from Torah writ like the numerical value of hallah]. Forty lashes (which are actually thirty-nine) is from Torah writ, as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one (thirty-nine). "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses received by the snake, Chava, Adam and the ground, and the sages lessened one, because of "he shall not add." A Sanhedrin is twenty-three, so [that it is possible for] those advocating innocence to have one more (than twenty), and those advocating guilt to have two more. It is best for the two to come and push off one. The numerical value of anathmea (cherem) is two hundred and forty-eight. And Shmuel said, when it takes force it takes force on [all] two hundred and forty-eight organs, and when it leaves, it leaves from two hundred and forty-eight limbs, as it is written (Habakuk 3:2), "in anger, remember to have mercy (rachem, which is made up of the same letters as cherem)." It is written,"tirash," but we read it [as] tirosh. [If] he merits, he becomes a rosh (leader); [if] he does not merit, he becomes a rash (poor person). Our rabbis, may their memory be blessed said, "A man is recognized by three things: by his purse, by his glass and by his anger. Tavel is Ramaliah. Seshach is Bavel (Babylon) [according to] its numerical value of in at-bash. The numerical value of Gog and Magog is seventy, as they are the seventy nations [of the world].

"To these apportion the land" (Numbers 26:53). And who are they? The ones standing on the Plains of Moav. And was the land not apportioned to those that left Egypt? As it is written (Exodus 6:8), "and I will give it to you as a possession." [So] for what reason was it [actually] apportioned to [the ones standing on the Plains of Moav]? Because the Holy One, blessed be He, foresaw that six families from [those that left Egypt] would be destroyed. And who are they? [Of] those written above (Genesis 46:10), "And the children of Shimon were Yemuel, Yamin, Ohad, Yakhin, Tsohar and Shaul," when you read "to Nemuel, the Nemeulite family" (Numbers 26:12-13), neither Ohad or Tsohar are there. Rather they were lost. And so [too,] with Binyamin: "Bela, Bekher, etc." (Genesis 26:21), behold there are ten. But when you come to count them [you read], "to Belaa, the Belaaite family [etc.] (Numbers 26:38-40), they are only seven. Behold [those missing] were lost. And so [too,] with the "children of Gad. Tsifion, Chagi, Shuni, Etsbon [etc.]" (Genesis 26:16); but when you count "to Tsafon, the Tsafonite family [etc.]" (26:15-17), Etsbon is not there. Behold six families got lost from the licentiousness of the counsel of Bilaam. And there is no licentiousness that does not accomplish its [end]. Hence the Holy One, blessed be He, said, "[Why should] I apportion the land to people who will be destroyed in the future?" And [so] He [rather] apportioned it [only] to the one that stood resilient. Hence it is stated, "To these apportion the land" (Numbers 26:53).

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

Rabbi Eliezer said: The five letters of the Torah, which alone of all the letters in the Torah are of double (shape), all appertain to the mystery of the Redemption. With "Khaph" "Khaph" our father Abraham was redeemed from Ur of the Chaldees, as it is said, (Lekh Lekha) "Get thee out of thy country, and from thy kindred… unto the land that I will shew thee" (Gen. 12:1). With "Mem" "Mem" our father Isaac was redeemed from the land of the Philistines, as it is said, "Go from us: for thou art much mightier (Memennu M'ôd) than we" (Gen. 26:16). With "Nun" "Nun" our father Jacob was redeemed from the hand of Esau, as it is said, "Deliver me, I pray thee, (Hazilêne na) from the hand of my brother, from the hand of Esau" (Gen. 32:11). With "Pê" "Pê" Israel was redeemed from Egypt, as it is said, "I have surely visited you, (Paḳôd Paḳadti) and (seen) that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt" (Ex. 3:16, 17). With "Zaddi" "Zaddi" the Holy One, blessed be He, in the future will redeem Israel from the oppression of the kingdoms, and He will say to them, I have caused a branch to spring forth for you, as it is said, "Behold, the man whose name is (Zemach) the Branch; and he shall grow up (yizmach) || out of his place, and he shall build the temple of the Lord" (Zech. 6:12). These letters were delivered only to our father Abraham. Our father Abraham delivered them to Isaac, and Isaac (delivered them) to Jacob, and Jacob delivered the mystery of the Redemption to Joseph, as it is said, "But God will surely visit (Paḳôd yiphḳôd) you" (Gen. 1. 24). Joseph his son delivered the secret of the Redemption to his brethren. Asher, the son of Jacob, delivered the mystery of the Redemption to Serach his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to Serach, the daughter of Asher, and they said to her: A certain man has come, and he has performed signs in our sight, thus and thus. She said to them: There is no reality in the signs. They said to her: He said "Paḳôd yiphḳôd"—"God will surely visit you" (ibid.). She said to them: He is the man who will redeem Israel in the future from Egypt, for thus did I hear, ("Paḳôd Paḳadti") "I have surely visited you" (Ex. 3:16). Forthwith the people believed in their God and in His messenger, as it is said, "And the people believed, and when they heard that the Lord had visited the children of Israel" (Ex. 4:31).

Israel’s Spiritual Development in Egypt “And many: as it states, I let you grow like the plants of the field.” (Ezek. 16:6) (The two verses from Ezekiel quoted here are certainly among the strangest in the Haggadah. Israel’s development is compared here to a field of plants but also to a young woman who is just reaching her physical maturity. It is through the merit of the patriarchs that the nation develops in its maturity but it is through its own merit and the performance of good deeds that they reach physical and spiritual wholeness. Even, then, it takes God “dressing” them in good deeds and Torah so that they can enter the marriage canopy.) This means that just as one plant does not give forth a different type of plant but gives forth its own blossoms, so too the Israelites gave birth as one… The Israel became an am gadol, great, atzum, mighty, and rav, many, were for the merit of the three patriarchs. Am gadol was for Abraham to whom it was said, “I will make you a great (gadol) nation.” Therefore they merited having “great” children. They merited being atzum, mighty, because of Isaac of whom it is stated: “Go away from us for you have become too mighty (atzamta) for us.” (Gen.26:16) And they merited becoming rav, many, because of Jacob who gave birth to twelve mighty tribes. Concerning him, scripture states, “The Almighty will bless you and cause you to be fertile and multiply.” The forefathers are the roots from which the branches go forth in these three areas. This is how the sages understood how these three attributes went forth from the forefathers to the people of Israel.

Avimelech said to Yitzchok, Go away from us. You have become much more powerful than us.

And Abimelek said to Izhak, Go from us; for thou art stronger than we in riches very much.

ויחן בנחל גרר. He camped in the valley of Gerar and dwelled there. Isaac did not want to abandon living in the land of the Philistines since G'd had specifically instructed him to make his residence there (verse 3). Even though the wadi that Isaac now moved to may not have been exactly part of G'd's original commandment to "sojourn in this country etc.," he was, after all, forced by circumstances to leave the capital of Avimelech's country. Perhaps the whole episode may be considered as a test of Isaac's faith in G'd, who, though telling him: "I shall give the land to you and to your descendants," did not allow him to remain for long in that part of the land even as a private citizen. G'd wanted to see if Isaac would question His ways just as He had tested Abraham in a similar fashion.

וילך..בנחל גרר. The word נחל describes a valley even though there was no river in that valley. We have another example of this in Deuteronomy 2,36 העיר אשר בנחל, “the city which was located in the valley,” or Samuel II 24,5 ימין העיר אשר בנחל, “to the right of the city in the valley.” The most potent proof for our statement is Genesis 26,19 ויחפרו עבדי יצחק בנחל, “the servants of Yitzchok dug in the valley.” If there had been water, a rivulet, or something in the valley, what did they have to dig for? Gerar was the name of the town in that valley, the place where Yitzchok settled. He dug many wells in that region as he owned much livestock and had to provide water for his beasts.

IN THE VALLEY OF GERAR, far away from the city. And [Isaac] digged again the wells of water, which they had digged in the days of Abraham his father, and which the Philistines had stopped up before Isaac left Gerar, he once again dug. Thus the words of Rashi. It would appear from Rashi’s words, then, that the wells mentioned here [in Verse 18] are the same as those mentioned [above in Verse 15]: For all the wells which his father’s servants had digged in the days of Abraham his father the Philistines had stopped them, and filled them with earth. But this is not so, for how would the Philistines give him permission when they had said, “These wells are a source of danger to us because of invaders.” (Quoted in Rashi, Verse 15 here.) Rather, the wells [mentioned in Verse 18] are different ones in another location since the valley of Gerar is the name of a place, or perhaps the valley extended from Gerar to another land, and when the Philistines, namely, the lords of Gerar — the principality of the king — became jealous of Isaac, they stopped the wells which were his by inheritance from his father in the boundary of the city of Gerar. The king then sent him away from his throne-city, and he went to another city. Possibly, this new place was not part of his kingdom even though it was in the land of the Philistines. There were other wells there which Abraham had dug when he lived there for many days (Above, 21:34.) but which the Philistines stopped upon his death since Isaac did not dwell there. They did not do this out of hatred. But in the days of Abraham, [even after he had moved from there], they did not want to stop them out of respect to him, saying, “Perhaps he will return to dwell there.” This was why Isaac returned and dug them in the valley. But the herdsmen of the valley quarrelled with him saying, The water is ours, (Verse 20 here.) meaning, “The well is in the valley, and the waters ooze forth from that valley while those in the valley are diminished. Hence they are ours.” It is for this reason that Scripture mentions, And they found there a well of living water, (Verse 19 here.) stating that it was a source gushing forth living water which did not come from the valley as those who quarrelled with Isaac had previously claimed.

בנחל גרר IN THE VALLEY OF GERAR — far away from the city.

Far away from the city. Rashi is answering the question: Avimelech told him, “Go away from us,” i.e., from Gerar. Why then did Yitzchok camp in the valley of Gerar, close to the city?

Isaac left there, probably southward, and he encamped in the Valley of Gerar and settled there.

Yitzchok went away from there. He camped in the valley of Gerar and settled there.

And Izhak went thence, and sojourned in the vale of Gerar, and dwelt there.

But after Abraham’s death, these springs of wisdom were stopped up, because they were stopped by the Philistines (Gen. 26:18) who are the aspect of evil which is set in a person, who had overpowered the world; and the element of Earth had overpowered [the others] and in proportion the spiritual and intellectual powers weakened. But when Isaac, his son, came and held to his father’s path, he taught this awareness to the people of his generation as well – to return and dig to the aspect of a well of living water through many types of intelligences and great and concealed counsels – until Isaac dug again the wells of water (Gen. 26:18). All this comes by way of faith, which is the precursor to this: that one believes with complete faith that Blessed God, the whole earth is filled with [God’s] Glory (Isaiah 6:3) and no place is void of [God], there is no other besides [God] (Deut. 4:35). And then, by way of this faith, he yearns for [God] and desires to hold to and attach himself to Blessed God, who has the aspect of valley [nahal] (Gen. 26:19), which is an acronym for Our soul waits for the LORD [nafsheynu hiktah la-ADONAI] (Psalm 33:20), which [means] by way of faith. And then, through this, he comes to his root, which is the spring of the well of living waters that we have described. And that is [the meaning of] when Isaac's servants dug in the valley (Gen. 26:19) – the aspect of valley as we have stated – and found there a well of living water (Gen. 26:19), etc., The herdsmen of Gerar quarreled … so he called the name of the well Esek etc. (Gen. 26:20), Then they dug another well, and they quarreled over that also, so he called its name Sitnah (Gen. 26:21), And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, saying, “For now [the LORD has made room for us]” etc. (Gen. 26:22).

“And Yitzchak returned and digged the wells of water ….” (Bereshit, 26:18) It is written (Tehilim, 147:17), “He sends His ice like crumbs … He causes the wind to blow and the waters to flow.” “He sends His ice like crumbs,” meaning that God gives the nations the power to rule over Israel. “He causes the wind to blow,” that is to say that afterwards the Holy One, blessed be He, is reconciled with Israel, for “blows” is a term denoting meshivat nefesh, “restoring the soul.” Then sweetened waters will flow. “He speaks His word to Yaakov,” meaning that He tells them the sin and deficiency that exists within them, by means of which the nations have the power to rule over them, and then they immediately return in teshuva. “He did not do this to every nation,” for He does not reveal His intention to them at all. And so it was here, when Yitzchak saw that Avimelech said to him, “go away from us,” since he thought that Yitzchak was feeling superior over them. Truly, Yitzchak’s feelings of superiority over Avimelech was not at all considered a deficiency, for it was as if a man felt superior to an animal, and it is simply the order of creation that man is greater than the animal. Therefore Avimelech’s response was very evil in his eyes, since he was the son of Avraham Avinu, who was a king in the world, as it was said (Bereshit, 23:6), “a prince of E-lohim.” Avraham’s prestige was widespread, and his nature well known, so why did they have to antagonize his son until he had to be banished from Gerar? Once he had regained composure, he realized that certainly he was blemished and lacking in the way of service of his father, meaning the attribute of love, which is desire and longing for words of Torah. Avimelech was but an instrument to insure that Yitzchak would take this to heart. Avimelech himself did not at all understand how God was conducting affairs through him, for (Tehilim, 147), “they have not known His judgments.” Once Yitzchak understood this, it says immediately (Bereshit, 26:18), “and Yitzchak returned to dig the wells of water that the servants of his father had dug.” That is to say, by means of this he arrived at the attribute of love, seeing the deficiency in himself, and then of itself a new desire for words of Torah came to him (water and wells are often a symbol for Torah). We find this concerning Shlomo haMelech. It is written in the Gemara (Sanhedrin, 21b), “silver was considered as nothing in the days of Shlomo” (Divrei HaYamim 2, 9:20), and it is written, “Shlomo gave out his silver in Jerusalem like stones” (Kings 1, 10:27). But there is a difference. The first verse refers to before he married Pharaoh’s daughter (and then silver was as having no value); the second is after he married Pharaoh’s daughter (and had the value of a stone, i.e., “shave pruta.” Rashi). At first, when he had great influence in Torah, then therefore he had less desire for words of Torah, which is called cessef, “silver.” Cessef, silver, is related to Cisuf, longing. Then after he married Pharaoh’s daughter, which was considered a deficiency, then of itself a new desire materialized within him. This is why after he married Pharaoh’s daughter it does not say, “considered as nothing,” regarding money (i.e., longing), for afterwards the desire had taken hold within him.

Rabbi Shimon Bar Yochai was the unique figure who attained the knowledge of all the mysteries of the Torah. He was on such a level that Eliyahu HaNavi visited him during his years of hiding in the cave, and revealed to him the secret knowledge. This is recorded in the Zohar Hadash (Ki Tavo, 65a) and the introduction to the Tikkunei Zohar. The Zohar (Ahari Mot, 61a) says that he merited the level of Moshe Rabeynu, of whom it is written, “I will speak to him mouth to mouth, I appear to him in clear prophecy and not in puzzling visions.” Anyone who ascends to the level of knowing the secrets of the Torah does so only through the secrets revealed by Rabbi Shimon Bar Yohai. As it is written in the Zohar (ibid.): Rabbi Shimon Bar Yohai governs in the realm of wisdom over all mankind. Anyone who goes up to his level does so only to reconcile with his knowledge. This passage in the Zohar concludes (Ahari Mot, 61a): From the day the world was created, Rabbi Shimon was standing ready before the Holy One, Blessed be He. God would call him by name. The nature of the revelation of Torah that was revealed to Rabbi Shimon was on the level of Torah SheBichtav (The Written Torah). And there is nothing in the world that exists outside of the Torah, for all comes from the Torah. This is as it is said in the Zohar (Ha’azinu, 187a): Rabbi Yehuda said, the Holy One, Blessed be He, is called, “Shamayim” (Heaven). Since He is called “Shamayim,” when all of the firmaments that are included in this name join together as one, they are called “Shamayim” and are called the name of God. What are these firmaments that we speak of? We are taught that there are seven kinds, such as vilon (veil), rakiya (firmament), Shehakim (skies), etc. (The names of the seven firmaments are וילון, רקיע, שחקים, זבול, מעון, מכון, וערבות.) We learned this in the aggatada of Rabbi Hamnuna Saba. The teachings of Rabbi Hamnuna are numerous in this manner. (The Baal HaSulam notes that they speak of physical things as allusions to higher realities, such as the seven firmaments, which allude to the seven divine spheres of Zeir Anpin and Malkhut.) Rabbi Shimon said that these teachings of Rabbi Hamnuna contain the following. Over against the seventy crowns (Sefirot) of the king, we find the seven firmaments and the seven planets that run and go forth. (Or, that orbit. ) Even though they are all hidden in the firmament, still they are called by the name of the physical planets. (That is, the names of the physical planets teach about the spiritual planes. ) The seven planets are Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon. These (seven Sefirot) are used to receive the names of these seven planets, and this is in order to cover the matter (of the spiritual planes). This is as it is written (Yeshayahu, 47:13), “let them stand up and save you, O astrologers and star diviners.” These names are only an external covering. We use these names even though they are not in the way of Torah. Yet the path we take is the path of the Torah. This is as it is written (Bereshit, 26), “He called them in the names that his father had called them.” We proceed according to the way God speaks. We go with Him, as it is written (Devarim, 28:9), “You shall go in His ways.” Rabbi Yehuda called God, Shamayim, or Heavens, because the entirety of the firmaments is called Shamayim. This is a name of God, may He be blessed. Then Rabbi Yitzhak mentioned the teachings of Rabbi Hamnuna which say that entire expanse of the cosmos, the hosts of galaxies and the like, all contain seventy crowns (Sefirot), seven firmaments, the constellations, and all their servants.

כשמות אשר קרא להן אביו, “as had been their names when his father had named them.” He wished to draw attention to the fact that the success of these wells had been and continued to be due to the merit of his father. In order to prove that this was so, when he left the vicinity of Avimelech’s capital and settled where Avraham had lived for a while and [demonstrated that the success depended not on the quality of the earth and the skill of its farmers, but on the goodwill enjoyed by them in the heavenly spheres and] based on this he concluded a treaty with Avimelech.

וישב יצחק...אשר חפרו, the servants of his father.

כשמות, with the same names in order to maintain unbroken continuity of ownership.

אשר קרא להן אביו, in order to prevent anyone in the future to challenge the ownership of the wells.

וישב ויחפר AND ISAAC DIGGED AGAIN — those wells which they had dug in the days of his father Abraham and which the Philistines had stopped up before Isaac left Gerar he once again dug.

Those wells that... in the days of his father Avraham... Rashi is answering the questions: Yitzchok already left, so how could he dig the wells, [which were in Gerar]? Furthermore, if Avraham already dug them, [and nothing happened in between, see next question,] why did Yitzchok dig them again? Also, why is it written: “And were plugged by the Philistines,” implying that the Philistines went and plugged them after Yitzchok dug them? Yet this is not so — nowhere does it say they plugged them after Yitzchok’s digging. Thus Rashi answers: “Which the Philistines had stopped up before Yitzchok departed from Gerar, he again dug them [before departing].” The Nachalas Yaakov writes at length, and maintains that the text of Rashi should say: ופלשתים סתמום קודם שנסע יצחק מגרר חזר וחפרן. Written like this, it is evident that [before Yitzchok left, the Philistines stopped them up, and] after he left and camped in the valley of Gerar, far from the city, he then returned and dug the wells.

As he required water in his new place, Isaac again dug the cisterns of water that they had dug in the days of Abraham, his father, and that the Philistines had sealed after the death of Abraham. There were certainly sufficient markers by which he could locate the wells. He called them names like the names that his father called them. Due to their importance, the serviceable wells were given names.

He dug and found wells of water. (See Genesis 26:18, 19, 21, 22.)

He dug and found wells of water. (See Genesis 26:18, 19, 21, 22.)

Remember the one who was born from the announcement of, 'let a little water be taken,' and [about whom] You spoke to his parent to slaughter him, to spill his blood like water. He was also careful not to spill out his heart like water (and protest). He dug and found wells of water.

Answer the believers that pour out [their] hearts to You like water and please bring salvation - for the sake of the one that went through fire and water; he decreed and said, "Let a little water be taken." And please bring success; and bring us salvation, God our refuge. Answer the formations [that] cut shreds of water and please bring salvation - for the sake of the one bound at the gate of the Heavens; and he returned and dug up the wells of water. And please bring success; and bring us salvation, God our refuge. Answer the pure ones that encamped by the water and please bring salvation - for the sake of the smooth one that split the sticks in the troughs of water; he lifted up and rolled the stone from the well of water. And please bring success; and bring us salvation, God our refuge. Answer the companions, the inheritors of a doctrine compared to water, and please bring salvation - for the sake of the ones that dug water with their staffs, to prepare water for themselves and for their offspring. And please bring success; and bring us salvation, God our refuge. Answer the ones who supplicate, as in the desert, for water and please bring salvation - for the sake of the faithful one of the house who provides sufficient water for the people; he struck the boulder and water flowed. And please bring success; and bring us salvation, God our refuge. Answer the ones who chorused, "Arise, O well" and please bring salvation - for the sake of the one assigned, at the waters of the Waters of Strife, to give water to the thirsty. And please bring success; and bring us salvation, God our refuge. Answer the holy ones giving you libations of water and please bring salvation - for the sake of the head of the singers; when he desired to drink water - forbid him from dispersing, he gave to You a libation of water. And please bring success; and bring us salvation, God our refuge. Answer the ones that request with a quartet of [plants from] groves of water and please bring salvation - for the sake of the Hill of magnificence that gives forth water, open the ground and let the heavens pour forth water. And please bring success; and bring us salvation, God our refuge.

Chapter 40: Torah [1] And it came to pass, that when Isaac was old (Genesis 27:1). Twenty generations passed until Abraham, in which old age is not mentioned except for him, as it says, "Now Abraham was old" (Genesis 24:1). And Isaac also stood [before God] and it came to pass, that when Isaac was old (Genesis 27:1). And Jacob also stood [before God], as it says, "And the eyes of Israel were dim with age" (Genesis 48:10). The verse (Psalms 102:17) says, "He will regard the prayer of the destitute, and not despise their prayer." The only way [to achieve this level of prayer] is through old age, as it says, "The beauty of young men is their strength, and the glory of old men is their gray hair" (Proverbs 20:29). Abraham merited his son through five things, as our Rabbis taught: the father merits a son through five things: through his [the father's] name, through his [the father's] good deeds, through his [the father's] wealth, through his [the father's] strength, and through his [the father's] wisdom. Similarly, Isaac [merited his son through five things], and similarly Jacob [merited his son through five things]. Similarly, Jacob merited Joseph [through these five things], who resembled him in appearance and in title, as it says, "And Joseph was handsome in form and appearance" (Genesis 39:6). [He resembled him] in wisdom, as it says, "Behold, he is the master of dreams" (Genesis 37:19). He had beauty, appearance, and wisdom. And in Isaac's case, it is written, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with wisdom. And just as Joseph stood up to his brothers in strength, so did Isaac stand up in strength against all the men of Gerar. Just as Joseph was wealthy, so was Isaac wealthy, as it says, "And the man became great and went forward and became very great" (Genesis 26:13). The verse (Genesis 26:8) explains [the word] "wisdom" as meaning "the greatness of his children." From where do we learn that Isaac was handsome like Joseph? It is written about Joseph, "And Joseph was handsome in form and appearance," and when he went to his brothers, what did they say? "Behold, the master of dreams is coming!" (Genesis 37:19). And it is said about Isaac, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with strength, as it says, We know this from the fact that he dug many wells, as it says, "Isaac dug again the wells of water" (Genesis 26:18), and "Isaac's servants dug in the valley" (Genesis 26:19), and "they dug another well" (Genesis 26:21). He had strength in his hands. From where do we know that he was wealthy? It says, "The man became great, and he grew richer and richer until he was very wealthy" (Genesis 26:13). And from where do we know that he lived to a ripe old age of 180 years? It says, "And Isaac lived one hundred and eighty years" (Genesis 35:28). Abraham was the son of Terah, and Isaac was the son of Abraham. Why does the Torah mention this? Because God said to Isaac, "You have merited these five things, so I will add another five years to your life, like your father Abraham." That is why it says, "Look upon your servants" (Psalms 119:16). Anyone who has merit will receive these five things, and anyone who does not have merit will receive five calamities in return. And who was this? Joab, as it is said: "Let Joab and his descendants be perpetually guilty of their bloodshed. May they be afflicted with leprosy, jaundice, and starvation." (2 Samuel 3:29) Leprosy corresponds to strength; one who has leprosy has no strength. Jaundice corresponds to beauty; even if someone is young and jaundiced, there is no beauty in them. Starvation corresponds to wealth, as it says, "Come, eat my food and drink the wine I have mixed. Leave your simple ways and you will live" (Proverbs 9:5-6). One who is starving has no leisure to engage in Torah study. Falling by the sword corresponds to the five aspects of praise. These are five calamities corresponding to five aspects of praise. One who does not merit praise inherits these five kinds of calamities, like Joab. But one who does merit praise receives them like Isaac, as it is said, "And it came to pass, when Isaac was old" (Genesis 27:1), and David cries out, "May your children be like your ancestors" (Psalms 45:17). Therefore, it says, "And it came to pass, when Isaac was old."

“It was after the death of Abraham, God blessed Isaac his son, and Isaac lived beside Be’er Laḥai Ro’i (Genesis 25:11). “It was after the death of Abraham, God blessed Isaac his son” – Rabbi Simon said: Everywhere that it is stated “it was after [the death],” the world regressed. “It was after the death of Abraham” – immediately, “All the cisterns…the Philistines sealed them after Abraham’s death” (Genesis 26:15, 18). “It was after the death of Moses, servant of the Lord” (Joshua 1:1) – immediately, the well, the clouds of glory, and the manna ceased. “It was after Joshua’s death” (Judges 1:1) – immediately, the pegs of the Land waged war against them. (The reference is to the Canaanite nations. They are called “pegs,” as in Numbers 33:55: "Those whom you leave over will be like pegs in your eyes and thorns in your side.”) “It was after Saul’s death” (II Samuel 1:1) – “the Philistines were waging war against Israel” (I Samuel 31:1). The students raised an objection to Rabbi Simon: ‘But is it not written: “After the death of Yehoyada, the princes of Judah came and prostrated themselves to the king”?’ (II Chronicles 24:17). (There does not appear to be any regression there.) Rabbi Tanḥuma said: ‘Rabbi Simon came to say [his rule] only concerning [the phrase] “it was after [the death].”’ (Whereas in this verse, the words “it was” are missing from the formula.) Rabbi Yudan said: [The words “it was after the death” of certain people connote that] the world would have regressed had the Holy One blessed be He not established others in their stead, as it is written: “It was after Abraham’s death,” and it is written: “Isaac dug anew” (Genesis 26:18). “It was after the death of Moses, servant of the Lord, the Lord said to Joshua son of Nun, saying” (Joshua 1:1). And it is written: “It was after Joshua’s death…the Lord said: Judah will ascend” (Judges 1:1–2). It is written: “It was after Saul’s death and David had returned from smiting the Amalekites, and David had stayed in Tziklag [two] days” (II Samuel 1:1), (David immediately took Saul’s place as military leader.) and it is written prior to this matter, [even] prior to Samuel’s death: “David was the son of a nobleman…” (I Samuel 17:12). (This is the opening verse of the passage describing the beginning of David’s career as a warrior, when he slew Goliath.)

“Isaac again dug the wells of water that they had dug in the days of Abraham his father, but the Philistines had sealed them after the death of Abraham. He called them names like the names that his father called them” (Genesis 26:18). “Isaac again dug…” – how many wells did our patriarch Isaac dig in Beersheba? Rabbi Yehuda said: Four. Corresponding to that, his descendants were arrayed into four banners in the wilderness. (The tribes of Israel were divided into four camps, or banners, in the wilderness (Numbers 2:1–32).) The Rabbis say: Five, corresponding to the five books of the Torah. “The herdsmen of Gerar quarreled with Isaac’s herdsmen, saying: The water is ours. He called the name of the well Esek, because they involved themselves with him” (Genesis 26:20). “He called the name of the well Esek [because they involved themselves [hitaseku] with him]” – corresponding to the book of Genesis, in which the Holy One blessed be He became involved and created the world. “Isaac's servants dug in the valley, and they found there a well of fresh water” (Genesis 26:19). “They dug another well, and they quarreled over it as well. He called it Sitna” (Genesis 26:21). “He called it Sitna” (Enmity.) – corresponding to the book of Exodus, after, “they embittered their lives with hard work” (Exodus 1:14). “They found there a well of fresh water” – corresponding to the book of Leviticus, which is filled with many halakhot. “He called it Shiva; therefore, the name of the city is Beersheba to this day” (Genesis 26:33). “He called it Shiva” – corresponding to the book of Numbers, (The book of Numbers is divided into three books, which is why there are seven books.) which completes the seven [shiva] books of the Torah. But are they not five? Ben Kappara made Numbers into three books: From: “And He spoke” (Numbers 1:1) until: “It was when the Ark traveled” (Numbers 10:35) – a book in and of itself; from “it was when the Ark traveled” and the verse after it – a book in and of itself; and from the end of that passage until the end of the book – a book in and of itself. “He moved from there and dug another well and they did not quarrel over it. He called its name Reḥovot and he said: As now the Lord has expanded [hirḥiv] for us, and we will be fruitful in the land” (Genesis 26:22). “He called its name Reḥovot” – corresponding to the book of Deuteronomy, due to, “when the Lord your God will expand [yarḥiv]” (Deuteronomy 12:20) – “as now the Lord has expanded [hirḥiv] for us and we shall be fruitful in the land.”

Thus has R. Tanhuma interpreted (Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. You find that there are twenty generations from Adam to Abraham, and there is no < mention of > old age written about < any of > them except Abraham, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD. (For parallel accounts, see above, 5:4.) Isaac arose, < and > it is also written (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD. Jacob arose, < and > it is also written (in Gen. 48:10): NOW ISRAEL'S EYES WERE DIM WITH AGE. This text is related (to Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. Now GLORY can only be old age and gray hair, as stated (in Prov. 20:29): THE BEAUTY OF THE YOUNG IS THEIR STRENGTH; BUT THE GLORY OF THE OLD IS GRAY HAIR. Ergo (in Ps. 90:16): AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. < These words mean > that Abraham endowed Isaac with five things. Thus have our masters taught (in 'Eduy. 2:9): A FATHER ENDOWS HIS SON WITH FIVE THINGS: WITH BEAUTY, WITH STRENGTH, WITH WEALTH, WITH WISDOM, AND WITH < LENGTH OF > YEARS. How is it shown about BEAUTY? In that Isaac was as handsome as Joseph. It is written of Joseph (in Gen. 39:6): NOW JOSEPH WAS WELL BUILT. Also, when he went to his brothers, they said (in Gen. 37:19): HERE COMES THIS (hallazeh) DREAMER. It is also said of Isaac (in Gen. 24:65): WHO IS THIS (hallazeh) MAN < WALKING IN THE FIELD TO MEET US >? Thus Isaac was as handsome as Joseph. How is it shown that Isaac was mighty in STRENGTH? Look at how many wells he dug! Thus it is stated (in Gen. 26:18-22): THEN ISAAC REDUG < THE WELLS OF WATER >…. AND ISAAC'S SERVANTS DUG…. AND THEY DUG ANOTHER WELL…. THEN HE MOVED FROM THERE AND DUG < ANOTHER WELL >…. Look at the power which he had! Where is it shown about WEALTH? Where it is stated (in Gen. 26:13): AND THE MAN GREW < RICHER AND RICHER >…. It also says (in vs. 14): AND HE POSSESSED FLOCKS < AND HERDS >…. Where is it shown about WISDOM? Where he said to his father (in Gen. 22:7 at the time of his being bound): HERE ARE THE FIRE AND THE WOOD…. [How is it shown] about < LENGTH OF > YEARS? In that he was one hundred and eighty years old < when he died >, while Abraham was < only > one hundred and seventy-five. On account of these five things {through which he had attained merit}, five years more than his father's were added to him. It is therefore stated (in Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS…. Anyone who has merit is meritorious in these five things, and anyone who does not have merit is not meritorious and receives five retributions that correspond to them. (See yQid. 1:7 (61a).) And who is this anyone? This is Joab, of whom it is stated (in II Sam. 3:29): MAY IT (Abner's blood) FALL UPON THE HEAD OF JOB AND HIS SON; (Masoretic Text: ALL HIS FATHER’S HOUSE.) [MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, A MALE WHO HANDLES THE SPINDLE, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD]. ONE WITH A DISCHARGE corresponds to STRENGTH. In the case of one who has a discharge, there is no one weaker than he. A LEPER corresponds to BEAUTY. In the case of one who is a leper, even a young < leper >, there is no one more ugly than he. A MALE WHO HANDLES THE SPINDLE corresponds to WEALTH; for he [is one] {like a poor woman is one} who, if not spinning flax, has nothing of which to eat. ONE LACKING BREAD corresponds to WISDOM, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. And ONE WHO FALLS BY THE SWORD corresponds to < LENGTH OF > YEARS. The one who sins is afflicted by them, but the one who is meritorious receives, as did Isaac. David also gave praise (in Ps. 45:17 [16]): INSTEAD OF YOUR PARENTS THERE WILL BE YOUR CHILDREN.

Rabbi ' Aḳiba said: Every place where our forefathers went, the well went in front of them, and they dug three times and found it before them. Abraham dug three times and found it before him, as it is said, "And Isaac digged again the wells of water, which they had digged in the days of Abraham" (Gen. 26:18). And Isaac dug in the land (of Canaan) four times, and found it before him, as it is said, "And Isaac's servants digged in the valley" (Gen. 26:19). And it is written about Jerusalem, "And it shall come to pass in that day, that living waters shall go out from Jerusalem" (Zech. 14:8). This refers to the well which will arise in Jerusalem in the future, and will water all its surroundings. Because they found (the well) seven times, he called it Shib'ah (seven).

This explains the whole matter of Isaac digging up the wells which Abraham had dug and which the Philistines had stopped up again after Abraham had left the district. The whole episode is puzzling, as the Torah had previously reported Isaac as experiencing a supernatural amount of blessing (26,12). Why should this be followed by hostility on the part of his neighbors? Another difficulty is why the Torah supplies a reason for the names Isaac gave the wells only for the first and third well, whereas the Torah does not mention why the second well was named Sitnah, harassment (26,21). Another difficulty is the word עתה in 26,22. It would have sufficed for Isaac to name that well רחובות by saying כי הרחיב ה' לנו ופרינו בארץ.

ועמק השדים בארות בארות חמר, the vowel pattern of the construct mode of the word בארות in our verse is different from the ordinary plural mode of the same word in Genesis 26,18 where it also appears in the construct mode, i.e. בארות המים, “the wells of water.”

IN THE VALLEY OF GERAR, far away from the city. And [Isaac] digged again the wells of water, which they had digged in the days of Abraham his father, and which the Philistines had stopped up before Isaac left Gerar, he once again dug. Thus the words of Rashi. It would appear from Rashi’s words, then, that the wells mentioned here [in Verse 18] are the same as those mentioned [above in Verse 15]: For all the wells which his father’s servants had digged in the days of Abraham his father the Philistines had stopped them, and filled them with earth. But this is not so, for how would the Philistines give him permission when they had said, “These wells are a source of danger to us because of invaders.” (Quoted in Rashi, Verse 15 here.) Rather, the wells [mentioned in Verse 18] are different ones in another location since the valley of Gerar is the name of a place, or perhaps the valley extended from Gerar to another land, and when the Philistines, namely, the lords of Gerar — the principality of the king — became jealous of Isaac, they stopped the wells which were his by inheritance from his father in the boundary of the city of Gerar. The king then sent him away from his throne-city, and he went to another city. Possibly, this new place was not part of his kingdom even though it was in the land of the Philistines. There were other wells there which Abraham had dug when he lived there for many days (Above, 21:34.) but which the Philistines stopped upon his death since Isaac did not dwell there. They did not do this out of hatred. But in the days of Abraham, [even after he had moved from there], they did not want to stop them out of respect to him, saying, “Perhaps he will return to dwell there.” This was why Isaac returned and dug them in the valley. But the herdsmen of the valley quarrelled with him saying, The water is ours, (Verse 20 here.) meaning, “The well is in the valley, and the waters ooze forth from that valley while those in the valley are diminished. Hence they are ours.” It is for this reason that Scripture mentions, And they found there a well of living water, (Verse 19 here.) stating that it was a source gushing forth living water which did not come from the valley as those who quarrelled with Isaac had previously claimed.

Yitzchok returned and excavated the wells of water which were dug in the days of his father, Avraham, and were plugged by the Philistines after Avraham’s death. He gave them the same names that his father had given them.

And Izhak digged again the wells of water which the servants of his father had digged in the days of Abraham his father, and which the Philistaee had stopped after Abraham was dead; and he called them by the names his father had called them.

2. Moshe’s soul embodied the three Patriarchs. He thus had the power to draw these three influxes. The “well of living water” (Genesis 26:19) is the aspect of Avraham, [the aspect of] the waters of lovingkindness; and Avraham began to dig wells. The cloud is the aspect of Yitzchak, the aspect of “darkness, cloud and mist” (Deuteronomy 4:11) ; the aspect of “[Yitzchak’s] eyes grew dim and he could not see” (Genesis 27:1). And manna is the aspect of Yaakov, the aspect of “to nourish His people, Yaakov” (Psalms 78:71) .

To understand this matter we will begin with the verse, they have forsaken me, the source of living waters (Jeremiah 2:13). Its meaning is that Blessed God is the source from whom comes the flow of life-force to all living things in all manners, there is no other besides [God] (Deut. 4:35); and anyone who is attached to [God] is attached to the root of life-force whose waters do not fail (Isaiah 58:11) – but only so long as there is no blockage from his side. For if, God forbid, on account of his sins he blocks himself from the source, his life-force will become absent; but from Blessed [God’s] side there is no blockage as the verse says, but your iniquities have made a separation [between you and your God] (Isaiah 59:2). But one whose life-force is from the Other Side, who are called broken cisterns (Jeremiah 2:13) since they are gathered waters into which fell sparks of life-force at the moment of breaking, and for this reason they are called broken cisterns – such a person is blocked from his Upper Root and is called separator of close friends (Proverbs 16:28, 17:9). And therefore the Ancestors of the World, who opened the pipelines of intelligence in the world and taught awareness to all people, how to dig himself into the aspect of a well of living water (Gen. 26:19), to be attached to the source from which comes the root of his life-force. And [the Ancestors’] disciples are called by the name “servants,” as the verse says, Isaac’s servants (Gen. 26:32), since their service of the Blessed Creator came by way of the Ancestors.

But after Abraham’s death, these springs of wisdom were stopped up, because they were stopped by the Philistines (Gen. 26:18) who are the aspect of evil which is set in a person, who had overpowered the world; and the element of Earth had overpowered [the others] and in proportion the spiritual and intellectual powers weakened. But when Isaac, his son, came and held to his father’s path, he taught this awareness to the people of his generation as well – to return and dig to the aspect of a well of living water through many types of intelligences and great and concealed counsels – until Isaac dug again the wells of water (Gen. 26:18). All this comes by way of faith, which is the precursor to this: that one believes with complete faith that Blessed God, the whole earth is filled with [God’s] Glory (Isaiah 6:3) and no place is void of [God], there is no other besides [God] (Deut. 4:35). And then, by way of this faith, he yearns for [God] and desires to hold to and attach himself to Blessed God, who has the aspect of valley [nahal] (Gen. 26:19), which is an acronym for Our soul waits for the LORD [nafsheynu hiktah la-ADONAI] (Psalm 33:20), which [means] by way of faith. And then, through this, he comes to his root, which is the spring of the well of living waters that we have described. And that is [the meaning of] when Isaac's servants dug in the valley (Gen. 26:19) – the aspect of valley as we have stated – and found there a well of living water (Gen. 26:19), etc., The herdsmen of Gerar quarreled … so he called the name of the well Esek etc. (Gen. 26:20), Then they dug another well, and they quarreled over that also, so he called its name Sitnah (Gen. 26:21), And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, saying, “For now [the LORD has made room for us]” etc. (Gen. 26:22).

LIVING WATER. Water that is always bursting forth.

He named the well Eisek [Quarrel]. This well foreshadowed the First Holy Temple, in the time of which the kings of Judah and Israel, Israel’s “shepherds,” quarreled over the kingship and as an offshoot of their quarrel the shepherds of the nations also joined the fray.

Sitnah [Obstruction] (or “Hatred”). This foreshadowed the Second Holy Temple, in the time of which baseless hatred became rampant. Eisek implies strife over a specific issue, whereas sitnah implies hatred for no reason.

Rechovos [Wide Spaces]. This foreshadowed the Third Holy Temple, in the time of which the land will seem spacious because peace will reign among Israel.

.ויחפרו עבדי יצחק בנחל וימצאו שם באר מים חיים , “Yitzchak’s servants dug in the valley and they discovered there a well of living water.” Nachmanides comments on this as follows: “The reason the Torah devotes so much space to the digging of wells is not because the knowledge of these facts is so useful to us, nor is the reason that the Torah wished to publicly honour Yitzchak for his activities in developing the area agriculturally. Rather, the reason is hat these details are allusions to what would happen to the Jewish people in their history long after Yitzchak had died. The words באר מים חיים, “a well of living water,” is an allusion to the Holy Temple of which it is written in Jeremiah 17,13: מקור מים חיים את ה', ”The Fount of living waters.” The first well which was called עשק is an allusion to the first Temple which became the object of contention (התעשקו) between the Jewish people and its adversaries until, in the end, they managed to destroy it. The second well, named שטנה, hatred, illustrates an even greater hatred than that which surrounded the first Temple and is an allusion to the second Temple, concerning which it has been written: “during the reign of Achashverosh, at the beginning of his reign, they issued letters of hate against all the inhabitants of Yehudah and Yerushalayim” (Ezra 4,6). This hatred continued throughout the existence of that Temple. Eventually, our opponents succeeded in destroying it and the Jewish people were exiled under very adverse conditions. The name of this well reminds you that this is where the source of Satan is to be found. Satan is none other than the spiritual representative of Esau in the celestial regions. Satan’s preoccupation in this world is to always oppose the Jewish people with a display of hatred. Yitzchak named the third well רחובות, the Torah mentioning ויעתק משם, that he had previously moved from the sites of the first two wells. The meaning of these words is that Yitzchak freed himself from the mentality surrounding the second Temple and he was able to concentrate and look forward to the idyllic conditions which would exist once the third Temple would be built. Concerning that Temple it has been written in Ezekiel 41,7 ורחבה ונסבה למעלה, למעלה, “and the passage will become wider and wind its way upwards and upwards.” When that time arrives there will be no strife and hatred and G’d will expand the boundaries of our country as is written: (Deut. 12,20) “it will be when G’d will expand your boundaries as He has said to you.” This verse was written concerning a time in the distant future, the time envisaged in greater detail in the prophecies of the latter chapters of the Book of Ezekiel. Thus far Nachmanides. The fact that in connection with the digging of that third well the Torah associates G’d’s name with it, i.e. כי הרחיב ה' לנו ופרינו בארץ, “for G’d has granted us ample space and we can be fruitful in the land,” was a prediction applicable to the future. Seeing that the first two Temples were constructed by human hands by the instructions of Solomon and Coresh respectively, they did not endure. The third Temple which will be constructed by G’d Himself (compare Rashi in Rosh Hashanah 30,1 צריכא), will no longer be subject to destruction. This is why G’d’s name is associated here with the digging of the third well. I have found a Midrash which supports this. Our sages commented on Samuel II 5,7 where we read וילכוד דוד את מצודת ציון היא עיר דוד, “David captured the citadel of David which became the city of David.” The Midrash asks why the city was called after a mortal, i.e. after King David? The answer provided is that G’d knew perfectly well that the city would initially be built and subsequently destroyed by mortal human beings. This is why during the periods preceding the final Temple, Jerusalem was known as the city of David, i.e. the city of a mortal human being. However, in the future, it will bear the name of G’d Himself seeing that it would then no longer be subject to destruction. This is the meaning of Isaiah 60,14 והלכו אליך שחוח בני מעניך והשתחוו....וקראו לך עיר ה' ציון קדוש ישראל, “they shall come before you, the children of those who have tormented you....and you will be called ‘city of the Lord, Zion, the Holy One of Israel.”

ויחפרו, they dug even deeper than initially in order to supply sufficient water for the livestock.

וימצאו שם באר מים חיים, after they kept digging, they found this additional well beneath the old well. This is why the Torah did not write that they found מים, i.e. simply water, but באר, that they found a new source of water.

Isaac’s servants dug in the valley, as it is easy to find ground water in the channels of streams, and they found there a well of fresh water.

וימצאו שם באר מים חיים, “they found a well of spring water in that region.” The reason the Torah stresses the origin of this water is that the shepherds of the region had accused Yitzchok’s shepherds of diminishing their own water supply by letting their sheep drink from the water of the נחל, the local stream. The water found by Yitzchok’s shepherds did not originate in that stream, but represented a new and additional water supply. Yitzchok’s herds and flocks did not need to use the locally available sources of water.

Chapter 40: Torah [1] And it came to pass, that when Isaac was old (Genesis 27:1). Twenty generations passed until Abraham, in which old age is not mentioned except for him, as it says, "Now Abraham was old" (Genesis 24:1). And Isaac also stood [before God] and it came to pass, that when Isaac was old (Genesis 27:1). And Jacob also stood [before God], as it says, "And the eyes of Israel were dim with age" (Genesis 48:10). The verse (Psalms 102:17) says, "He will regard the prayer of the destitute, and not despise their prayer." The only way [to achieve this level of prayer] is through old age, as it says, "The beauty of young men is their strength, and the glory of old men is their gray hair" (Proverbs 20:29). Abraham merited his son through five things, as our Rabbis taught: the father merits a son through five things: through his [the father's] name, through his [the father's] good deeds, through his [the father's] wealth, through his [the father's] strength, and through his [the father's] wisdom. Similarly, Isaac [merited his son through five things], and similarly Jacob [merited his son through five things]. Similarly, Jacob merited Joseph [through these five things], who resembled him in appearance and in title, as it says, "And Joseph was handsome in form and appearance" (Genesis 39:6). [He resembled him] in wisdom, as it says, "Behold, he is the master of dreams" (Genesis 37:19). He had beauty, appearance, and wisdom. And in Isaac's case, it is written, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with wisdom. And just as Joseph stood up to his brothers in strength, so did Isaac stand up in strength against all the men of Gerar. Just as Joseph was wealthy, so was Isaac wealthy, as it says, "And the man became great and went forward and became very great" (Genesis 26:13). The verse (Genesis 26:8) explains [the word] "wisdom" as meaning "the greatness of his children." From where do we learn that Isaac was handsome like Joseph? It is written about Joseph, "And Joseph was handsome in form and appearance," and when he went to his brothers, what did they say? "Behold, the master of dreams is coming!" (Genesis 37:19). And it is said about Isaac, "Who is this man?" (Genesis 24:65). What is the meaning of "this man" in reference to Joseph? That he was handsome and had wisdom. Likewise, Isaac was also built with strength, as it says, We know this from the fact that he dug many wells, as it says, "Isaac dug again the wells of water" (Genesis 26:18), and "Isaac's servants dug in the valley" (Genesis 26:19), and "they dug another well" (Genesis 26:21). He had strength in his hands. From where do we know that he was wealthy? It says, "The man became great, and he grew richer and richer until he was very wealthy" (Genesis 26:13). And from where do we know that he lived to a ripe old age of 180 years? It says, "And Isaac lived one hundred and eighty years" (Genesis 35:28). Abraham was the son of Terah, and Isaac was the son of Abraham. Why does the Torah mention this? Because God said to Isaac, "You have merited these five things, so I will add another five years to your life, like your father Abraham." That is why it says, "Look upon your servants" (Psalms 119:16). Anyone who has merit will receive these five things, and anyone who does not have merit will receive five calamities in return. And who was this? Joab, as it is said: "Let Joab and his descendants be perpetually guilty of their bloodshed. May they be afflicted with leprosy, jaundice, and starvation." (2 Samuel 3:29) Leprosy corresponds to strength; one who has leprosy has no strength. Jaundice corresponds to beauty; even if someone is young and jaundiced, there is no beauty in them. Starvation corresponds to wealth, as it says, "Come, eat my food and drink the wine I have mixed. Leave your simple ways and you will live" (Proverbs 9:5-6). One who is starving has no leisure to engage in Torah study. Falling by the sword corresponds to the five aspects of praise. These are five calamities corresponding to five aspects of praise. One who does not merit praise inherits these five kinds of calamities, like Joab. But one who does merit praise receives them like Isaac, as it is said, "And it came to pass, when Isaac was old" (Genesis 27:1), and David cries out, "May your children be like your ancestors" (Psalms 45:17). Therefore, it says, "And it came to pass, when Isaac was old."

“They said: We saw that the Lord was with you, and we said: Let there now be an oath between us, between us and you, and we will establish a covenant with you” (Genesis 26:28). “If you will do us no harm, just as we have not touched you, and just as we have done only [rak] good with you, and we sent you in peace; you are now the blessed of the Lord” (Genesis 26:29). “They said: We saw” – we have seen your actions and the actions of your fathers. “Let there now be an oath…if you will do us [no harm…and just as we have done only [rak] good with you]” – rak is restrictive, as they did not perform absolute good with him. In the days of Rabbi Yehoshua ben Ḥananya, the evil empire (The evil empire is the Roman Empire.) decreed that the Temple should be constructed. Papus and Lulyanus set tables from Akko to Antioch, and they provided those ascending from the exile with silver and gold, and all their needs. The Samaritans went and said: “Let it be known to the king…that [if] this rebellious city is built, and its walls finished, they will not pay minda, belo, or halakh” (Ezra 4:12–13) – minda is property tax, belo is poll tax, and halakh is head tax. He said to them: ‘What can I do, I issued a decree.’ They said to him: ‘Send and say to them: Either move it from its place, or add five cubits to it, or subtract five cubits from it, and they will relent on their own.’ The assembly of Israel were gathered together in the Beit Rimon valley. When those missives arrived, they began weeping. They wanted to rebel against the empire. They said: ‘Let one Sage enter and calm the assembly.’ They said: ‘Let Rabbi Yehoshua ben Ḥananya, who is the greatest Torah scholar, enter.’ He entered and expounded: ‘A lion mauled prey and a bone was stuck in its throat. He [the lion] said: Anyone who extracts it, I will give him a reward. An Egyptian heron with a long beak inserted its beak and extracted it. It said to it [the lion]: Give me my reward. It [the lion] said to it: Go, boast, and say that you entered the mouth of a lion in peace and emerged in peace. So, it is sufficient that we entered into dealings with this nation in peace, and emerged in peace.’ “It was on that day that Isaac's servants came and told him regarding the well that they had dug, and said to him: We have found water” (Genesis 26:32). “Isaac's servants came” – we do not know whether they found or did not find. (We do not know whether they found a new source of water.) From what is written: “They found there a well of fresh water” (Genesis 26:19) – that is, they found fresh water.

“Isaac again dug the wells of water that they had dug in the days of Abraham his father, but the Philistines had sealed them after the death of Abraham. He called them names like the names that his father called them” (Genesis 26:18). “Isaac again dug…” – how many wells did our patriarch Isaac dig in Beersheba? Rabbi Yehuda said: Four. Corresponding to that, his descendants were arrayed into four banners in the wilderness. (The tribes of Israel were divided into four camps, or banners, in the wilderness (Numbers 2:1–32).) The Rabbis say: Five, corresponding to the five books of the Torah. “The herdsmen of Gerar quarreled with Isaac’s herdsmen, saying: The water is ours. He called the name of the well Esek, because they involved themselves with him” (Genesis 26:20). “He called the name of the well Esek [because they involved themselves [hitaseku] with him]” – corresponding to the book of Genesis, in which the Holy One blessed be He became involved and created the world. “Isaac's servants dug in the valley, and they found there a well of fresh water” (Genesis 26:19). “They dug another well, and they quarreled over it as well. He called it Sitna” (Genesis 26:21). “He called it Sitna” (Enmity.) – corresponding to the book of Exodus, after, “they embittered their lives with hard work” (Exodus 1:14). “They found there a well of fresh water” – corresponding to the book of Leviticus, which is filled with many halakhot. “He called it Shiva; therefore, the name of the city is Beersheba to this day” (Genesis 26:33). “He called it Shiva” – corresponding to the book of Numbers, (The book of Numbers is divided into three books, which is why there are seven books.) which completes the seven [shiva] books of the Torah. But are they not five? Ben Kappara made Numbers into three books: From: “And He spoke” (Numbers 1:1) until: “It was when the Ark traveled” (Numbers 10:35) – a book in and of itself; from “it was when the Ark traveled” and the verse after it – a book in and of itself; and from the end of that passage until the end of the book – a book in and of itself. “He moved from there and dug another well and they did not quarrel over it. He called its name Reḥovot and he said: As now the Lord has expanded [hirḥiv] for us, and we will be fruitful in the land” (Genesis 26:22). “He called its name Reḥovot” – corresponding to the book of Deuteronomy, due to, “when the Lord your God will expand [yarḥiv]” (Deuteronomy 12:20) – “as now the Lord has expanded [hirḥiv] for us and we shall be fruitful in the land.”

Rabbi ' Aḳiba said: Every place where our forefathers went, the well went in front of them, and they dug three times and found it before them. Abraham dug three times and found it before him, as it is said, "And Isaac digged again the wells of water, which they had digged in the days of Abraham" (Gen. 26:18). And Isaac dug in the land (of Canaan) four times, and found it before him, as it is said, "And Isaac's servants digged in the valley" (Gen. 26:19). And it is written about Jerusalem, "And it shall come to pass in that day, that living waters shall go out from Jerusalem" (Zech. 14:8). This refers to the well which will arise in Jerusalem in the future, and will water all its surroundings. Because they found (the well) seven times, he called it Shib'ah (seven).

(Bamidbar 19:17) "and he shall place upon it living waters": Scripture speaks of spring waters. You say this, but perhaps the intent is "waters which are life to the world" (and all waters are valid)? Though there is no proof (that spring waters are meant), there is support for it in (Bereshit 26:19) "And the servants of Yitzchak dug in the stream and they found there a well of living waters." What is the intent of "and he shall place upon it (the ashes) living waters which are in a vessel"? We are hereby taught that all vessels are equated with earthenware vessels. For it would follow (otherwise), viz.: Since water and earth are consecrated in the instance of sotah (viz. Ibid. 5:12), and water and earth are consecrated in the instance of the (red) heifer, then if I have learned about sotah that all vessels were not equated with earthenware vessels, this should be the case too with the heifer; it is, therefore, written "in a vessel" (unqualified), whereby we are taught that all vessels were equated with earthenware.

וירא והנה באר בשדה, “he looked, and behold here there was a well on a field.” Every single one of our patriarchs had an encounter with a well and in each case the well was an allusion to future happenings. In Yitzchak’s case the well he encountered was called באר מים חיים. (26,19) Bereshit Rabbah 70,8 explains that to the Jewish people Torah is equivalent to spring water.

וילך..בנחל גרר. The word נחל describes a valley even though there was no river in that valley. We have another example of this in Deuteronomy 2,36 העיר אשר בנחל, “the city which was located in the valley,” or Samuel II 24,5 ימין העיר אשר בנחל, “to the right of the city in the valley.” The most potent proof for our statement is Genesis 26,19 ויחפרו עבדי יצחק בנחל, “the servants of Yitzchok dug in the valley.” If there had been water, a rivulet, or something in the valley, what did they have to dig for? Gerar was the name of the town in that valley, the place where Yitzchok settled. He dug many wells in that region as he owned much livestock and had to provide water for his beasts.

The Gemara continues dealing with interpretations of the details of dreams: Rabbi Ḥanina said: One who sees a well in a dream sees peace, as it is said: “And Isaac’s servants dug in the valley and found there a well of living water” (Genesis 26:19), and ultimately there was peace. Rabbi Natan says: One who sees a well in his dream it is a symbol that he has found Torah, as the well symbolizes Torah. As it is stated with regard to the Torah: “For whoever finds me finds life” (Proverbs 8:35), and it is written here: “A well of living water,” and we see that a well is linked to Torah as both are associated with life. Rava said: The well in the dream symbolizes actual life.

Yitzchok’s servants dug in the valley and found there a well of spring [flowing] water.

And the servants of Izhak digged in the border of the vale, and found there a well of flowing water.

As long as Abraham was alive, there was plenty, as it is said (Gen. 24:1), "And God had blessed Abraham in everything." Once Abraham died, "There was a famine in the land" (Gen. 26:1). Isaac came and [again] there was plenty, as it says (Gen 26:12), "Isaac sowed in that land [and reaped in that year a hundred measures]." As long as Abraham was alive, the wells were filled with water, [but] once Abraham died what does it say, but (Gen. 26:15), "And all the wells which had been dug [by the servants of his (i.e., Isaac's) father in the days of Abraham his father, the Philistines stopped up and filled with earth]." They said, since they are no longer filled with water, they will be a hazard should we stumble into them, and thus they filled them up. Isaac came and [again] the wells were filled with water, as it is said (Gen. 26:18-19), "And Isaac again dug up the wells of water, etc." and "[Isaac's] servants [also] dug, etc."

But after Abraham’s death, these springs of wisdom were stopped up, because they were stopped by the Philistines (Gen. 26:18) who are the aspect of evil which is set in a person, who had overpowered the world; and the element of Earth had overpowered [the others] and in proportion the spiritual and intellectual powers weakened. But when Isaac, his son, came and held to his father’s path, he taught this awareness to the people of his generation as well – to return and dig to the aspect of a well of living water through many types of intelligences and great and concealed counsels – until Isaac dug again the wells of water (Gen. 26:18). All this comes by way of faith, which is the precursor to this: that one believes with complete faith that Blessed God, the whole earth is filled with [God’s] Glory (Isaiah 6:3) and no place is void of [God], there is no other besides [God] (Deut. 4:35). And then, by way of this faith, he yearns for [God] and desires to hold to and attach himself to Blessed God, who has the aspect of valley [nahal] (Gen. 26:19), which is an acronym for Our soul waits for the LORD [nafsheynu hiktah la-ADONAI] (Psalm 33:20), which [means] by way of faith. And then, through this, he comes to his root, which is the spring of the well of living waters that we have described. And that is [the meaning of] when Isaac's servants dug in the valley (Gen. 26:19) – the aspect of valley as we have stated – and found there a well of living water (Gen. 26:19), etc., The herdsmen of Gerar quarreled … so he called the name of the well Esek etc. (Gen. 26:20), Then they dug another well, and they quarreled over that also, so he called its name Sitnah (Gen. 26:21), And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth, saying, “For now [the LORD has made room for us]” etc. (Gen. 26:22).

לאמור לנו המים, saying: “the water is ours.” They argued that the water from the well had originally been flowing in the river that was theirs. They used the same argument with the second well Yitzchok’s servants brought in. When Yitzchok moved away further and again succeeded in bringing in a well, they did not argue about it [they finally realised that it was he who was blessed, and that he had not robbed them of anything (verse 22)].

ESEK. This word is not encountered elsewhere in Scripture. However, its meaning can be ascertained from Rabbinic literature. (The word esek in the Talmud means strife, cf. Bereshit Rabbah 8:5. It should be noted that in Rabbinic literature esek is spelled with a samech, in our verse with a sin.)

I.e., “contention.”

ויריבו לנו המים, as we explained in connection with Avraham and Avimelech (21,25), the quarrel was if the source of the water was part of the region of Gerar or part of the region of Beer Sheva. The old quarrel resurfaced now between the shepherds of Yitzchok and those of Gerar.

ויקרא שם הבאר עשק, He gave it a name so that in the future when he would become more powerful than they, the shepherds of Gerar would not be able to claim the well as theirs without protest. The very name already foreshadowed that the claim to this well would be disputed. The meaning of the name עשק as describing dispute is known to us from our sages in Baba Kama 9 המוכר את השדה ויצאו עליה עשיקין, “if someone sells a field and a quarrel ensues concerning it.”

AND HE CALLED THE NAME OF THE WELL ESEK. Scripture gives a lengthy account of the matter of the wells when in the literal interpretation of the story there would seem to be no benefit nor any great honor to Isaac in that he and his father did the identical thing. (Both Isaac and Abraham dug wells in the land of the Philistines. They did not quarrel with Abraham, but they did quarrel with Isaac. Thus, in the literal meaning of the story, there “is no great honor to Isaac.”) However, there is a hidden matter involved here since Scripture’s purpose is to make known a future matter. A well of living water alludes to the House of G-d which the children of Isaac will build. This is why Scripture mentions a well of living waters, even as it says, A fountain of living waters, the Eternal. (Jeremiah 17:13. From the context of Ramban’s language it would appear that he interprets the verse as if it said, A fountain of living waters, which is the house of the Eternal.) He called the first well Esek (Contention), which is an allusion to the First House, (The First Sanctuary, which was built by Solomon and destroyed by the Babylonians.) concerning which the nations contended with us and instigated quarrels and wars with us until they destroyed it. The second well he called Sitnah (Enmity), (Verse 21 here.) a name harsher than the first. This alludes to the Second House, (The Second Sanctuary, which was built by the Jews who returned from the Babylonian Captivity and which was destroyed by the Romans.) which has indeed been referred to by this very name, in the beginning of his reign, they wrote ‘sitnah’ (Hatred, accusation. Thus the same word sitnah appears in connection with the Second Sanctuary.) against the inhabitants of Judah and Jerusalem. (Ezra 4:6.) And during its entire existence they (Our historic enemies during the period of the Second Temple, signified in the chapter here by the Philistines.) were a source of enmity unto us until they destroyed it and drove us from it into bitter exile. The third well he called Rechovoth (Spacious). This is a reference to the Future House, which will be speedily built in our days, and it will be done without quarrel and feud, and G-d will enlarge our borders, even as it says, And if the Eternal thy G-d enlarge thy border, as He hath sworn, etc., (Deuteronomy 19:8.) which refers to the future. And concerning the Third House of the future it is written, Broader (In Hebrew verachavah, from the same root as the name of the third well, Rechovoth. The connection between the third well and the Third Temple of the future, concerning which Ezekiel prophesied, is thus established.) and winding about higher and higher. (Ezekiel 41:7.) [The concluding statement in the present narrative, concerning the naming of the third well], And we shall be fruitful in the land, (Verse 22 here.) signifies that all peoples will come to worship G-d with one consent. (Zephaniah 3:9.)

עשק means DISPUTE.

כי התעשקו עמו means THEY ENGAGED WITH HIM about it in strife and DISPUTE.

Daß das Brunnengraben etwas Erlaubtes, der Grund und Boden freies Gut und der Brunnen demjenigen gehörte, der ihn gegraben, dürfen wir bei einem Sohn Abrahams voraussetzen und finden dies überdies oben Kap. 21, 30 bestätigt, da dort Abraham nur das offizielle Zugeständnis fordert, daß er den Brunnen gegraben. Überdies war es ein lebendiger Quell, den sie fanden, also aus der Tiefe springendes Wasser, von dem man nicht sagen konnte, daß es etwa einem andern entzogen wäre. Gleichwohl schikanierten sie, so recht in der Jahrhunderte herab gegen den Galutjuden geübten Weise: den Brunnen hast du gegraben, das Loch gehört dir, aber das Wasser ist unser! — עשק kommt in תנ"ך nur dies einzige Mal an dieser Stelle vor. Im Nabbinischen ist עסק sehr gewöhnlich. מתעסק ,עסוק; sich mit etwas beschäftigen, עיסקא: ein Geschäft, und עסיקין ganz in dem Sinn wie hier: Rechtstitelstreitigkeiten. Die Wurzel scheint verwandt mit עשק ,הזק ,עזק אזק, die alle ein starkes Erfassen und Festhalten bedeuten. Daher dürfte עשק: etwas gewaltsam mit dem Geiste erfassen heißen, etwas schikanös zu erlangen suchen. עסק jedoch, rabbinisch, allgemein: die Erreichung eines Zweckes oder eines Gegenstandes mit dem ganzen Geiste erfassen, sich mit etwas beschäftigen.

They disputed with him... Rashi is telling us not to explain the word עשק as meaning “dispute.” Rather, it means an actual עסק (matter). I.e., it was a matter of dispute.

The herdsmen of Gerar quarreled with Isaac’s herdsmen, saying: The water is ours. Since you are residing near our city of Gerar, in our territory, the water belongs to us. He called the name of the well Esek, because they involved themselves [ hitasseku ], fought, with him.

ויקרא שם הבאר עשק, “He named the well in question “strife.’” Nachmanides writes that the reason why the Torah devotes so much space to relating these incidents although at first glance they do not appear to contain any new kind of information, is, that although these verses do not contain new information on the surface, they do hint at hidden mystical connections. Torah is described in the parlance of the prophets as מקור מים חיים, “the source of truly life-giving water.” With the building of the Temples by Yitzchok’s descendants, the Torah became ever more firmly established among the nation, and though several Temples were subject to eventual destruction, the time will come when a permanent Temple will be erected, no longer subject to dispute and destruction, and at a time when G’d will expand the inheritance of the Jewish people, just as at Rechovot, Yitzchok felt that he had achieved the ability to expand.

“Isaac again dug the wells of water that they had dug in the days of Abraham his father, but the Philistines had sealed them after the death of Abraham. He called them names like the names that his father called them” (Genesis 26:18). “Isaac again dug…” – how many wells did our patriarch Isaac dig in Beersheba? Rabbi Yehuda said: Four. Corresponding to that, his descendants were arrayed into four banners in the wilderness. (The tribes of Israel were divided into four camps, or banners, in the wilderness (Numbers 2:1–32).) The Rabbis say: Five, corresponding to the five books of the Torah. “The herdsmen of Gerar quarreled with Isaac’s herdsmen, saying: The water is ours. He called the name of the well Esek, because they involved themselves with him” (Genesis 26:20). “He called the name of the well Esek [because they involved themselves [hitaseku] with him]” – corresponding to the book of Genesis, in which the Holy One blessed be He became involved and created the world. “Isaac's servants dug in the valley, and they found there a well of fresh water” (Genesis 26:19). “They dug another well, and they quarreled over it as well. He called it Sitna” (Genesis 26:21). “He called it Sitna” (Enmity.) – corresponding to the book of Exodus, after, “they embittered their lives with hard work” (Exodus 1:14). “They found there a well of fresh water” – corresponding to the book of Leviticus, which is filled with many halakhot. “He called it Shiva; therefore, the name of the city is Beersheba to this day” (Genesis 26:33). “He called it Shiva” – corresponding to the book of Numbers, (The book of Numbers is divided into three books, which is why there are seven books.) which completes the seven [shiva] books of the Torah. But are they not five? Ben Kappara made Numbers into three books: From: “And He spoke” (Numbers 1:1) until: “It was when the Ark traveled” (Numbers 10:35) – a book in and of itself; from “it was when the Ark traveled” and the verse after it – a book in and of itself; and from the end of that passage until the end of the book – a book in and of itself. “He moved from there and dug another well and they did not quarrel over it. He called its name Reḥovot and he said: As now the Lord has expanded [hirḥiv] for us, and we will be fruitful in the land” (Genesis 26:22). “He called its name Reḥovot” – corresponding to the book of Deuteronomy, due to, “when the Lord your God will expand [yarḥiv]” (Deuteronomy 12:20) – “as now the Lord has expanded [hirḥiv] for us and we shall be fruitful in the land.”

If a man should dare say to a person more important than himself, “Why did you treat me so badly?” he would be held guilty of a serious offense, yet Moses said: For since I came to Pharaoh to speak in Thy name, he hath dealt ill with this people (ibid., v. 23). (Moses expresses doubt as to God’s ability to save the people from further anguish and is rebuked.) The Holy One, blessed be He, said to Moses: Alas for those who have perished but are not to be found! I revealed myself to Abraham, Isaac, and Jacob as the Lord Almighty, but I never disclosed to them that My name is YHWH, (The name employed when speaking of God’s merciful aspect.) as I did to you, yet they never criticized My ways. To Abraham I said: Arise, walk through the land in the length thereof (Gen. 13:17), yet though he searched for a burial place for Sarah, and was unable to obtain one until he paid four hundred shekels of silver for it, he did not disparage My ways. I told Isaac: Sojourn in this land …for unto thee, and unto thy seed, I will give all these lands (ibid. 26:3), but even when he sought water to drink and was unable to find any, And the herdsman of Gerar strove with Isaac’s herdsmen, saying: “The water is ours” (ibid., v. 20), he did not criticize My ways. I told Jacob: The land whereon thou liest, to thee will I give it, and to thy seed (ibid. 28:13), yet when he sought a place to pitch his tent, and could not obtain any land until he purchased it with a hundred lambs, he found no fault with My words.

Rabbi Yehuda says: "It says in Numbers (33:36), 'And they journeyed from Ebronah and encamped at Ezion-geber.' "Ezion-geber," "white," "Hazeroth," "enclosures," and "Di-zahav," "enough gold," are the ten trials with which our forefathers tested the Omnipresent in the wilderness. These are the two with the sea, the two with water, the two with manna, the one with the quails, the one with the golden calf, and the one in Paran, with the spies. Rabbi Yossi ben Dormaskit said to him, "Rabbi Yehuda, you have explained to us the places where the trials occurred. But they are only names of places for the purpose of relating the events, as it says (Genesis 26:33), 'And he called it Shebah (Oath).' Similarly, it says (Genesis 26:20), 'And he called the name of the well Esek (contention) because they strove with him.'"

“I appeared to Abraham” – The Holy One blessed be He said to Moses: ‘Alas for those who are lost and are not present. (An expression of loss over the deceased.) Many times I have revealed Myself to Abraham, Isaac, and Jacob as God Almighty, but I did not make known to them that My name is the Lord as I made known to you, yet they did not question My ways. I said to Abraham: “Arise, walk through the length and the breath of the land…” (Genesis 13:17). He sought to bury Sarah and did not find a place until he purchased it, and he did not question My ways. I said to Isaac: “Reside in this land… [for I will give all these lands] to you and your descendants…” (Genesis 26:3). He sought to drink water but did not find, but rather, “the shepherds of Gerar quarreled with Isaac's shepherds, [saying: The water is ours…]” (Genesis 26:20) and he did not question My ways. I said to Jacob: “The land on which you lie [I will give to you and to your descendants]” (Genesis 28:13). He sought a place to pitch his tent but did not find until he purchased one for one hundred kesita, and he did not question my ways, and did not ask Me what My name is, as you asked.’ ‘But you, at the beginning of [receiving] My mission you said to Me: What is Your name? In the end, you said: “Since I came to Pharaoh [to speak in Your name, he has harmed this people, and You did not deliver Your people]” (Exodus 5:23). Regarding that, it is stated: “I have also established My covenant…[to give them the land of Canaan…]” (Exodus 6:4), that it was given to them, as I said to them that I would give the land to them, and they did not question Me. “Moreover, I have heard the cry of the children of Israel” (Exodus 6:5) – because they did not question Me, even though Israel in that generation were not conducting themselves properly, I heard their cry because of the covenant that I had established with their ancestors.’ That is what is written: “And I have remembered My covenant” (Exodus 6:5). “Therefore say to the children of Israel: I am the Lord, and I will take you out from under the burdens of the Egyptians, and I will deliver you from their labor, and I will redeem you with an outstretched arm, and with great judgments. And I will take you to Me as a people, and I will be to you a God; and you shall know that I am the Lord your God, who brings you out from under the burdens of Egypt ” (Exodus 6:6-7). “Therefore [lakhen] say to the children of Israel” – lakhen is nothing other than the language of oath-taking, as it is stated: “Therefore [velakhen] I took an oath to the house of Eli” (I Samuel 3:14). The Holy One blessed be He took an oath that He would redeem them, so that Moses would not fear that perhaps the attribute of justice would delay their redemption. “I will take you out from under the burdens of the Egyptians…” There are four redemptions here: “I will take out…I will deliver…I will redeem…I will take,” corresponding to the four decrees that Pharaoh decreed against them. (See Shemot Rabba 1:12. The four decrees are: 1) Hard labor to build the storehouse cities, 2) Killing the newborn males, 3) Casting the newborn sons into the Nile, 4) Withholding straw from brick production.) Corresponding to them, the Sages instituted four cups on Passover eve, to fulfill what is stated: “I will raise the cup of salvation and call upon the name of God” (Psalms 116:13). “And I will bring you into the land about which I raised my hand, to give it to Abraham, to Isaac, and to Jacob; and I will give it to you as a heritage; I am the Lord” (Exodus 6:8). “And I will bring you into the land about which I raised my hand.” I will do for them what I said to your ancestors – that I would give them the Land, and they would inherit it by their [the forefathers] merit.

Similarly, (Bereshith 26:20) "And he called the name of the well 'Esek' because they strove ('hitasku') with him." And it is written (Ibid. 33) "And he called it 'shivah,' etc."

A Midrashic approach (based on Tanchuma Vaeyra 1) When Moses began to question G’d’s methods in our verse, G’d responded by saying to him: “what a pity that the patriarchs are no longer alive; they are indeed unforgettable. When I told Avraham to walk ahead of Me and be perfect, he did not question My ways. When he searched for a piece of ground to bury his wife Sarah and could not find it until he finally paid a fortune of 400 shekel for a cave, he did not question Me and My ways [after all G’d had promised the whole of the land of Canaan to Avraham and his descendants. Ed.]. When I told Yitzchak to stay in the land of Canaan during the famine instead of seeking relief in Egypt, he did not question My ways. How many times did he have to dig for water only to be denied its use by the Philistines? He never questioned My ways. I had promised Yaakov that the land he was lying on was all going to be his and his children’s and when it came to finding a piece of land whereon to put his tent 26 years later he had to acquire a small tract near Shechem for 100 kessitah (an outrageous amount) yet he never questioned My ways. You, on the other hand, who are only at the very beginning of your career as My messenger already are beginning to question My ways! First you wanted to know My name; now you accuse Me of making things worse for the Jewish people! Truly, עתה תראה “what I am going to do to Pharaoh now you will experience, but because you have seen fit to question My ways you will not live to see what I am going to do to the 31 kings of the land of Canaan.” This will be a battle under the leadership of Joshua. According to this Midrash Moses had already accepted the decree that he would not enter the land of Canaan at this time. Thus far the Midrash.

Whatever you do will be subject to altercation. You cannot say [the term עשוק is related to] “You shall not withhold the wages (לא תעשוק) of your fellow” (Vayikra 19:13), which means to withhold the wages of a hireling, as this has nothing to do with our parsha. And robbery is already mentioned [in the word following]. Therefore Rashi explains the term (עשוק) is related to (Bereishis 26:20), “He named the well עשק [Quarrel], because they had quarreled with him.”

Is there some sort of rectification that can be made for this month? Remember that the First Temple, the symbol of peace built by the peaceful king, (Solomon, who built the First Temple, was named after the concept of shalom (peace). PRE 31.) was completed in Mar-Ĥeshvan. Within every flaw is the core of its tikkun, or repair: if divisiveness permeates the month’s character, then unity and peace must be latent there as well! (For an expansion of this idea, see Rabbi Tzadok Ha-Kohen, Tzidkat Ha-Tzadik, 76.) The utopian peace promised by the dedication of the Third Temple (Ramban, Genesis 26:20.) in Mar-Ĥeshvan will be the ultimate triumph of the erstwhile bitter month.